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A COURSE IN MIRACLES 
 
The 
Shorthand Notebooks  
of Helen Schucman 
 
 
 
 
 
Volume I 
TEXT 
 
 
 
 
 
 
 
A MANUSCRIPT TRANSCRIPTION  
BY 
DOUG THOMPSON 
 
UNPROOFED FIRST DRAFT  
A COURSE IN MIRACLES 
SHORTHAND NOTES 
 
 
Binder One 

Chapter 1 …………………………………..  2 
Chapter 2 …………………………………..  226 
Chapter 3 …………………………………..  326 
Chapter 4 …………………………………..  459 
Chapter 5 …………………………………..  593 
Chapter 6 …………………………………..  665 
Chapter 7 …………………………………..  742 
Chapter 8 …………………………………..  838 

A first draft transcription cross‐referenced to the Urtext Manuscripts  
 
by Doug Thompson 
 
This material has not been thoroughly proofed.  
If you find mistakes please notify 
dthomp74@hotmail.com
 
for updates to this document check 
http://www.miraclesinactionpress.com/dthomp74/2008/index.htm 
 
 
compiled 18th October 2009 
Binder Two 

Chapter 9 …………………………………..  929 
Chapter 10 …………………………………..  1009 
Chapter 11 …………………………………..  1101 
Chapter 12 …………………………………..  1185 
Chapter 13 …………………………………..  1244 
Chapter 14 …………………………………..  1309 
Chapter 15 …………………………………..  1370 
 
Binder Three 

Chapter 16 …………………………………..  1453 
Chapter 17 …………………………………..  1517 
Chapter 18 …………………………………..  1574 
Chapter 19 …………………………………..  1638 
Chapter 20 …………………………………..  1701 
Chapter 21 …………………………………..  1733 
Chapter 22 …………………………………..  1781 

Binder Four 

Chapter 23 …………………………………..  1828 
Chapter 24 …………………………………..  1865 
Chapter 25 …………………………………..  1915 
Chapter 26 …………………………………..  1961 
Chapter 27 …………………………………..  2046 
Chapter 28 …………………………………..  2116 
Chapter 29 …………………………………..  2166 
Chapter 30 …………………………………..  2220 
Chapter 31 …………………………………..  2275 
Appendix  …………………………………...  2346 
Legend
Chapter 10 - God and the Ego – Chapter Title derived from Hugh Lynn
Cayce version chapter divisions and titles
T 10 A. Introduction (*N 909 8:13) – Section Title
followed by *N (stands for Notes) and the Notes page number and the Notes volume and
folio number. These latter are the referencing numbers used in the MPF Notes Facsimile
file available at the following URL :
http://www.miraclesinactionpress.com/dthomp74/2008/TOOLBOX/1a%20NOTES%20facsimile/1%201a%20Text%20-
%20NOTES%20v2.pdf

(N 8:013)(Ur 419) – Notes and Urtext References


This kind of notation occurs at the top of every page of the Notes Transcript. As
with the references in the section heading, it includes the Volume number (1-22 of the 22
volumes of Helen Schucman’s Unpublished Writings) and the folio or page number
within the volume. So (N 8:013) is volume 8, page 13. The “Ur” number is the
corresponding Urtext Absolute page number. In the Urtext Text volume the marked page
numbers after page 83 do not correspond to the actual or “absolute” number of pages and
some of them are repeated, making them very cumbersome for reference purposes. So
we’ve just numbered all 1,072 pages of the Text volume like any other book, in
sequential order.
These numbers are included to facilitate looking up the same page in the
manuscript image files for the Notes and the Urtext.
A facsimile image copy of the Urtext with these page numbers can be found at the
URL:
http://www.miraclesinactionpress.com/dthomp74/2008/TOOLBOX/3a%20URTEXT%20facsimile/1%203a%20Text%20-
%20URTEXT%20manuscript%20v2.pdf

A transcribed e-text copy of the Urtext with these page numbers can be found at
the URL:
http://www.miraclesinactionpress.com/dthomp74/2008/TOOLBOX/3b%20URTEXT%20e-text/1%203b%20Text%20-
%20URTEXT%20E-Text%20v5-0.pdf

T 10 A 1. This is the paragraph reference derived from the Urtext and exists
primarily for cross-referencing purposes. The code is this: T = Text volume, 10 = chapter
10, A = the first section, or Section A, and 1 = paragraph number within the section.
While the paragraphation in the Notes is often identical to that in the Urtext, it isn’t
always, so sometimes these paragraph markers occur in the middle of a Notes paragraph.
That would correspond to the paragraph break in the Urtext.
(419)- 246 These numbers represent Urtext page numbers, again for cross-
referencing purposes. The first bracketed number represents the Urtext absolute page
number and the second represents the number actually marked on the manuscript page.
If this copy is “secured” with password protection that is to prevent accidental
modifications. In Acrobat Professional, version 7 or above, you can remove or alter the
security settings with the password “Jesus.”
i The Shorthand Notes Table of Contents Text Chapter 1 i

A Course in Miracles Volume I Chapter 1 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER - 1 - INTRODUCTION TO MIRACLES .............................................................................................. 1


T 1 A. Introduction (*N 1 4:28)(N 4:28)(Ur 1) ...................................................................................... 1
T 1 B. Principles of Miracles................................................................................................................... 1
(N 4:28)(Ur 1)....................................................................................................................................... 1
(N 4:29)(Ur 1)....................................................................................................................................... 2
(N 4:30)(Ur 1-2).................................................................................................................................... 3
(N 4:31)(Ur 2)....................................................................................................................................... 4
(N 4:32)(not present in Ur) ................................................................................................................... 5
(N 4:33)(Ur 2 – 3) ................................................................................................................................. 6
(N 4:34)(Ur 3)....................................................................................................................................... 7
(N 4:35)(Ur 1)....................................................................................................................................... 8
(N 4:36)(not present in Ur) ................................................................................................................... 9
(N 4:37)(not present in Ur) ................................................................................................................. 10
(N 4:38)(not present in Ur) ................................................................................................................. 11
(N 4:39)(not present in Ur) ................................................................................................................. 12
(N 4:40)(Ur 3)..................................................................................................................................... 13
(N 4:41)(Ur 3 - 4)................................................................................................................................ 14
(N 4:42)(Ur 4)..................................................................................................................................... 15
(N 4:43)(Ur 4)..................................................................................................................................... 16
(N 4:44)(not present in Ur) ................................................................................................................. 17
(N 4:45)(not present in Ur) ................................................................................................................. 18
(N 4:46)(not present in Ur) ................................................................................................................. 19
(N 4:47)(not present in Ur) ................................................................................................................. 20
(N 4:48)(not present in Ur) ................................................................................................................. 21
(N 4:49)(Ur 5)..................................................................................................................................... 22
(N 4:50)(graphic) ................................................................................................................................ 23
(N 4:51)(Ur 5)..................................................................................................................................... 24
(N 4:52)(Ur 5)..................................................................................................................................... 25
(N 4:53)(not present in Ur) ................................................................................................................. 26
(N 4:54)(not present in Ur) ................................................................................................................. 27
(N 4:55)(Ur 6)..................................................................................................................................... 28
(N 4:56)(not present in Ur) ................................................................................................................. 29
(N 4:57)(not present in Ur) ................................................................................................................. 30
(N 4:58)(Ur 6)..................................................................................................................................... 31
(N 4:59)(not present in Ur) ................................................................................................................. 32
(N 4:60)(Ur 6)..................................................................................................................................... 33
(N 4:61)(Ur 6)..................................................................................................................................... 34
(N 4:62)(not present in Ur) ................................................................................................................. 35
(N 4:63)(Ur 9)..................................................................................................................................... 36
(N 4:64)(Ur 9)..................................................................................................................................... 37
(N 4:65)(not present in Ur) ................................................................................................................. 38
(N 4:66)(Ur 9-10)................................................................................................................................ 39
(N 4:67)(Ur 10) ................................................................................................................................... 40
(N 4:68)(Ur 10) ................................................................................................................................... 41

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(N 4:69)(Ur 10) ................................................................................................................................... 42


(N 4:70)(Ur 11) ................................................................................................................................... 43
(N 4:71)(Ur 11) ................................................................................................................................... 44
(N 4:72)(Ur 11) ................................................................................................................................... 45
(N 4:73)(not present in Ur) ................................................................................................................. 46
(N 4:74)(not present in Ur) ................................................................................................................. 47
(N 4:75)(not present in Ur) ................................................................................................................. 48
(N 4:76)(not present in Ur) <out of sequence> ................................................................................... 49
(N 4:77)(not present in Ur) ................................................................................................................. 50
(N 4:78)(continued from 4:75)(not present in Ur) .............................................................................. 51
(N 4:79)(not present in Ur) ................................................................................................................. 52
(N 4:80)(not present in Ur) ................................................................................................................. 53
(N 4:81)(not present in Ur) ................................................................................................................. 54
(N 4:82)(not present in Ur) ................................................................................................................. 55
(N 4:83)(not present in Ur) ................................................................................................................. 56
(N 4:84)(not present in Ur) ................................................................................................................. 57
(N 4:85)(not present in Ur) ................................................................................................................. 58
(N 4:86)(Ur 7)..................................................................................................................................... 59
(N 4:87)(Ur 7)..................................................................................................................................... 60
(N 4:88)(Ur 7)..................................................................................................................................... 61
(N 4:89)(Ur 7)..................................................................................................................................... 62
(N 4:90)(Ur 8)..................................................................................................................................... 63
(N 4:91)(Ur 8)..................................................................................................................................... 64
(N 4:92)(Ur 8)..................................................................................................................................... 65
(N 4:93)(Ur 8)..................................................................................................................................... 66
(N 4:94)(Ur 8 & 11)............................................................................................................................ 67
(N 4:95)(Ur 12) ................................................................................................................................... 68
(N 4:96)(Ur 12 - 13)............................................................................................................................ 69
(N 4:97)(Ur 13) ................................................................................................................................... 70
(N 4:98)(Ur 13) ................................................................................................................................... 71
(N 4:99)(Ur 13) ................................................................................................................................... 72
(N 4:100)(Ur 13) ................................................................................................................................. 73
(N 4:101)(not present in Ur) ............................................................................................................... 74
(N 4:102)(Ur 14) ................................................................................................................................. 75
(N 4:103)(Ur 14) The Relationship of Miracles and Revelation.(*N 75 4:102) ................................. 76
(N 4:104)(Ur 14) ................................................................................................................................. 77
(N 4:105)(Ur 14) ................................................................................................................................. 78
(N 4:106)(Ur 14) ................................................................................................................................. 79
(N 4:107)(Ur 14 - 15).......................................................................................................................... 80
(N 4:108)(Ur 15) ................................................................................................................................. 81
(N 4:109)(Ur 15) ................................................................................................................................. 82
(N 4:110)(Ur 15) ................................................................................................................................. 83
(N 4:111)(Ur 15) ................................................................................................................................. 84
(N 4:112)(Ur 15 - 16).......................................................................................................................... 85
(N 4:113)(Ur 16) ................................................................................................................................. 86
(N 4:114)(Ur 16) ................................................................................................................................. 87
(N 4:115)(Ur 16) ................................................................................................................................. 88
(N 4:116)(Ur 16) ................................................................................................................................. 89
(N 4:117)(Ur 16 - 17).......................................................................................................................... 90
(N 4:118)(Ur 17) ................................................................................................................................. 91
(N 4:119)(Ur 17) ................................................................................................................................. 92
(N 4:120)(Ur 17) ................................................................................................................................. 93
(N 4:121)(Ur 17) ................................................................................................................................. 94
(N 4:122)(Ur 17 - 18).......................................................................................................................... 95
(N 4:123)(Ur 18) ................................................................................................................................. 96

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(N 4:124)(Ur 18) ................................................................................................................................. 97


(N 4:125)(Ur 18) ................................................................................................................................. 98
(N 4:126)(Ur 18) ................................................................................................................................. 99
(N 4:127)(Ur 18 - 19)........................................................................................................................ 100
(N 4:128)(Ur 19) ............................................................................................................................... 101
(N 4:129)(Ur 19) ............................................................................................................................... 102
(N 4:130)(Ur 19) ............................................................................................................................... 103
(N 4:131)(Ur 19) ............................................................................................................................... 104
(N 4:132)(Ur 19 – 20) ....................................................................................................................... 105
(N 4:133)(Ur 20) ............................................................................................................................... 106
(N 4:134)(Ur 20) ............................................................................................................................... 107
(N 4:135)(Ur 20) ............................................................................................................................... 108
(N 4:136)(Ur 20 – 21) ....................................................................................................................... 109
(N 4:137)(Ur 21) ............................................................................................................................... 110
(N 4:138)(Ur 21) ............................................................................................................................... 111
(N 4:139)(not present in Ur) ............................................................................................................. 112
(N 4:140)(not present in Ur) ............................................................................................................. 113
(N 4:141)(not present in Ur) ............................................................................................................. 114
(N 4:142)(not present in Ur) ............................................................................................................. 115
(N 4:143)(Ur 21 - 22)........................................................................................................................ 116
(N 4:144)(Ur 22) ............................................................................................................................... 117
(N 4:145)(Ur 22) ............................................................................................................................... 118
(N 4:146)(Ur 22) ............................................................................................................................... 119
(N 4:147)(Ur 22 - 23)........................................................................................................................ 120
(N 4:148)(Ur 23) ............................................................................................................................... 121
(N 4:149)(Ur 23) ............................................................................................................................... 122
(N 4:150)(Ur 23) ............................................................................................................................... 123
(N 4:151)(Ur 24) ............................................................................................................................... 124
(N 4:152)(Ur 24) ............................................................................................................................... 125
(N 4:153)(Ur 24) ............................................................................................................................... 126
(N 4:154)(Ur 24-25).......................................................................................................................... 127
(N 4:155)(Ur 25) ............................................................................................................................... 128
(N 4:156)(Ur 25) ............................................................................................................................... 129
(N 4:157)(Ur 25) ............................................................................................................................... 130
(N 4:158)(Ur 26) ............................................................................................................................... 131
(N 4:159)(Ur 26) ............................................................................................................................... 132
(N 4:160)(Ur 26) ............................................................................................................................... 133
(N 4:161)(Ur 26 – 27) ....................................................................................................................... 134
(N 4:162)(Ur 27) ............................................................................................................................... 135
(N 4:163)(Ur 27) ............................................................................................................................... 136
(N 4:164)(Ur 27 - 28)........................................................................................................................ 137
(N 4:165)(Ur 28) ............................................................................................................................... 138
(N 4:166)(Ur 28) ............................................................................................................................... 139
(N 4:167)(Ur 28) ............................................................................................................................... 140
(N 4:168)(Ur 28 – 29) ....................................................................................................................... 141
(N 4:169)(Ur 29) ............................................................................................................................... 142
(N 4:170)(Ur 29) ............................................................................................................................... 143
(N 4:171)(Ur 29 – 30) ....................................................................................................................... 144
(N 4:172)(Ur 30) ............................................................................................................................... 145
(N 4:173)(Ur 30) ............................................................................................................................... 146
(N 4:174)(Ur 30) ............................................................................................................................... 147
(N 4:175)(Urtext 30 – 31) ................................................................................................................. 148
(N 4:176)(Ur 31) ............................................................................................................................... 149
(N 4:177)(not present in Ur) ............................................................................................................. 150
(N 5:3)(Ur 31)................................................................................................................................... 151

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(N 5:4)(Ur 31 – 32) ........................................................................................................................... 152


(N 5:5)(Ur 32)................................................................................................................................... 153
(N 5:6)(Ur 32 – 33) ........................................................................................................................... 154
(N 5:7)(Ur 33)................................................................................................................................... 155
(N 5:8)(Ur 33 - 34)............................................................................................................................ 156
(N 5:9)(Ur 34)................................................................................................................................... 157
(N 5:10)(Ur 34 - 35).......................................................................................................................... 158
(N 5:11)(Ur 35) ................................................................................................................................. 159
(N 5:12)(Ur 35) ................................................................................................................................. 160
(N 5:13)(Ur 35-36)............................................................................................................................ 161
(N 5:14)(not present in Ur) ............................................................................................................... 162
(N 5:15)(not present in Ur) ............................................................................................................... 163
(N 5:16)(not present in Ur) ............................................................................................................... 164
(N 5:17)(Ur 36) ................................................................................................................................. 165
(N 5:18)(Ur 36 – 37) ......................................................................................................................... 166
(N 5:19)(Ur 37) ................................................................................................................................. 167
(N 5:20)(Ur 37 – 38) ......................................................................................................................... 168
(N 5:21)(Ur 38 – 39) ......................................................................................................................... 169
(N 5:22)(Ur 39) ................................................................................................................................. 170
(N 5:23)(Ur 39) ................................................................................................................................. 171
(N 5:24)(not present in Ur) ............................................................................................................... 172
(N 5:25)(Ur 39 - 40).......................................................................................................................... 173
(N 5:26)(Ur 40) ................................................................................................................................. 174
(N 5:27)(Ur 40 – 41) ......................................................................................................................... 175
(N 5:28)(Ur 41) ................................................................................................................................. 176
(N 5:29)(Ur 41-42)............................................................................................................................ 177
(N 5:30)(Ur 42 - 43).......................................................................................................................... 178
(N 5:31)(Ur 43) ................................................................................................................................. 179
(N 5:32)(Ur 43 – 44) ......................................................................................................................... 180
(N 5:33)(Ur 44) ................................................................................................................................. 181
(N 5:34)(Ur 44 - 45).......................................................................................................................... 182
(N 5:35)(Ur 45 - 46).......................................................................................................................... 183
(N 5:36)(Ur 46) ................................................................................................................................. 184
(N 5:37)(Ur 46 – 47) ......................................................................................................................... 185
(N 5:38)(Ur 47) ................................................................................................................................. 186
(N 5:39)(Ur 47) ................................................................................................................................. 187
(N 5:40)(Ur 47 – 48) ......................................................................................................................... 188
(N 5:41)(Ur 48) ................................................................................................................................. 189
(N 5:42)(Ur 48 – 49) ......................................................................................................................... 190
(N 5:43)(Ur 49) ................................................................................................................................. 191
(N 5:44)(Ur 49) ................................................................................................................................. 192
(N 5:45)(Ur 49 - 50).......................................................................................................................... 193
(N 5:46)(not present in Ur) ............................................................................................................... 194
(N 5:47)(Urtext 50) ........................................................................................................................... 195
(N 5:48)(Ur 50 – 51) ......................................................................................................................... 196
(N 5:49)(Ur 51) ................................................................................................................................. 197
(N 5:50)(Ur 51) ................................................................................................................................. 198
(N 5:51)(Ur 51 – 52) ......................................................................................................................... 199
(N 5:52)(Ur 52) ................................................................................................................................. 200
(N 5:53)(Ur 52 - 53).......................................................................................................................... 201
(N 5:54)(Ur 53) ................................................................................................................................. 202
(N 5:55)(Ur 53) ................................................................................................................................. 203
(N 5:56)(Ur 53) ................................................................................................................................. 204
(N 5:57)(Ur 53 - 54).......................................................................................................................... 205
(N 5:58)(Ur 54) ................................................................................................................................. 206

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(N 5:59)(Ur 54 - 55).......................................................................................................................... 207


T 1 C. Distortions of Miracle Impulses (*N 211 5:60) ...................................................................... 208
(N 5:60)(Ur 55) ................................................................................................................................. 208
(N 5:61)(Ur 55 – 56) ......................................................................................................................... 209
(N 5:62)(Ur 56) ................................................................................................................................. 210
(N 5:63)(Ur 56 - 57).......................................................................................................................... 211
(N 5:64)(Ur 57) ................................................................................................................................. 212
(N 5:65)(Ur 57 - 58).......................................................................................................................... 213
(N 5:66)(Ur 58 - 59).......................................................................................................................... 214
(N 5:67)(Ur 59) ................................................................................................................................. 215
(N 5:68)(Ur 59 - 60).......................................................................................................................... 216
(N 5:69)(Ur 60) ................................................................................................................................. 217
(N 5:70)(Ur 60 - 61).......................................................................................................................... 218
(N 5:71)(Ur 61) ................................................................................................................................. 219
(N 5:72)(Ur 61) ................................................................................................................................. 220

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CHAPTER - 1 - INTRODUCTION TO MIRACLES

T 1 A. Introduction (*N 1 4:28)


T 1 B. Principles of Miracles
(N 4:28)(Ur 1)

1 1 You will w see miracles


T 1 A 1. 10/21/65
2 through your hands through Me Me.
3
4 T 1 B 1. A .M. – 1 The first thing to remember
5 about miracles is that there is no
6 order of difficulty among them.
7 One is not harder or bigger than
8 another. They are all the same. 1
9
10 ((This is a course in miracles, please
11 take notes))
12
13 T 1 B 2 . 2 Miracles do not matter.
14 They are quite unimportant.
15
16 T 1 B 3. 3 They occur naturally as an
17 expression of love. The mira real
18 miracle is the love that inspires
19 them. In this sense, everything that comes
20 from love is a miracle.
21 T 1 B 3a. a) check back with 1) This
22 explains the 2 lack of order. ALL expressions
23 of love are maximal.
24 T 1 B 3b. b) check back with 2)This is why
25 the “thing in itself” does not matter. The only

1
Ur inserts “T 1 A 1. It is crucial to say first that this is a required course. Only the time you take it is voluntary. Free will does not
mean that you establish the curriculum. It means only that you can elect what to take when. It is just because you are not ready to do
what you should elect to do that time exists at all. (You will see miracles through your hands through me. You should begin each day
with the prayer “Help me to perform whatever miracles you want of me today.”)” see 4:31-12 where much of this material shows up.
2
Urtext adds “first point related to the”

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(N 4:29)(Ur 1)
1 thing that matters is the Source, and this
2 is far beyond human evaluation.
3
4 ((braking communication by thinking it’s
5 cute. You are not wrong, it diverts
6 your attention. “That’s true”
7 “Of course it’s true, and I’m really glad
8 you get the idea. I am NOT ANGRY
9 when this kind of thing happens, but the
10 lesson deteriorates under lack of
11 focus.))
12
13 Please read these three points ((with corollaries))
14 as often as you can today, because there may
15 be a quiz this evening. This is merely
16 to introduce structure, if it is needed.
17 It is NOT to frighten you.
18
19 T 1 B 3c. Q: Well, 3 would you regard this 4
20 as a kind of miracle, maybe? 5
21
22 A. You better read that now. 6 There is nothing
23 special or surprising about this at all.
24 The ONE thing that happened was the
25 Universal Miracle which was the experiences of

3
Urtext omits “well” and inserts “Q and A re first 3 points.) Q (HS)”
4
Urtext inserts “communication”
5
Urtext omits “maybe”
6
Urtext omits this sentence

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(N 4:30)(Ur 1-2)
1 intense love that you have felt. ((Don’t get
2 embarrassed 7 – things that are true
3 are NOT embarrassing. Embarrassment
4 is only a form of fear, and actually a
5 particularly dangerous form because it
6 reflects egocentricity.))
7 ((No, don’t think of how
8 Bill will find this fascinating,
9 either. I told you to re-read them and
10 you did not.))
11 I am now.
12
13 DO NOT feel guilty about the fact that you are
14 doubting this. Just re-read them, and their
15 truth will come to you. I love you.
16 And I am NOT afraid or embarrassed
17 or doubtful. MY strength will
18 support you, so don’t worry and leave
19 the rest to Me.
20
21 Do not run to Bill to tell him. There
22 will be time, but don’t disrupt things.
23 I’ll arrange the schedule. You have a lot
24 to do today. Get dressed of or
25 you will be late.

7
Urtext inserts “by the idea of love.”

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(N 4:31)(Ur 2)
1 But when you DO see Bill, be
2 SURE you tell him how much he helped
3 you through by giving you the right message.
4 ((and don’t bother with worrying about
5 how you received it. That doesn’t
6 matter either. You were just afraid.))
7
8 in cab: long discussion = No, it’s wrong to
9 think maybe Dave will be healed (but
10 great fear here, because I want to
11 separate the next thought from Dave who
12 IS dying in human terms) and Louis’
13 hernia will be cured. ((Remember
14 point 1) and reread NOW)) 8
15 T 1 B 4. ALL miracles mean Life, and
16 God is the giver of Life. He will
17 direct you VERY specifically. T 1 B 4a. PLAN 9
18 AHEAD is good advice in this
19 world, where you should and must
20 control and direct where you have accepted
21 responsibility. But the Universal Plan
22 is in more appropriate hands. You will
23 know all you need to know.
24 Make NO attempts to plan
25 ahead in this respect.

8
Urtext revises this paragraph to: “T 1 B 3d. HS fearful in taxi about a communication which related Dave’s healing and Jonathan’s
hernia. She thought it would be safer to dissociate the two. Instructions were: refer to point 1 and re-read NOW.)”
9
Urtext reference T 1 B 4a.

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(N 4:32)(not present in Ur)


1 P.S. – You were EXACTLY right by waking
2 Jonathan, because AT LAST you saw the
3 right reasons.
4
5 (misc personal and professional notes)
6

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(N 4:33)(Ur 2 – 3)
1 has control through which and has
2
3 T 1 B 5. 4 Miracles are habits, and should
4 be involuntary. 10 Conscious control Otherwise they may become
5 undemocratic. 11 Selective 12 miracles
6 are dangerous 13 and may destroy the
7 talent. 1415
8
9 T 1 B 6. 5 Miracles are natural. When they do
10 NOT occur something has gone wrong.
11
12 T 1 B 7. 6 Miracles are everyone’s right, but
13 purification is necessary first.
14
15 T 1 B 8. 7 Miracles are a form of healing.
16 They supply a lack, and are performed
17 by those who have more for those
18 who have less.
19
20 T 1 B 9. 8 Miracles are a kind of exchange.
21 Like all expressions of love, which
22 are ALWAYS miraculous in the true
23 sense, the exchange reverses the
24 physical laws.
25

10
Ur adds “They should not be under conscious control.”
11
Urtext puts this line in brackets and crosses it out.
12
Urtext replaces “Selective” with “Consciously Selected”
13
Urtext replaces “are dangerous” with “are usually misguided”
14
Urtext has “make the talent useless.”
15
This paragraph is heavily marked up and re-written in the Urtext.

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7 The Shorthand Notes Text Chapter 1 7

(N 4:34)(Ur 3)
1
2 T 1 B 10. 9 A miracle is a reversal of
3 the physical order because it
4 brings more love to the GIVER and 16
5 the receiver.
6
7 A miracle is misunderstood
8 when it is regarded as a spectacle.
9
10 T 1 B 11. The use of miracles as a spectacle
11 to induce 17 belief is wrong. They are really
12 used for and by believers.
13 10? makes me nervous , and 8 and 9 were very hard
14 to arrange. I think I understand that as I should
15 but I’m not sure. 18
16
17 I don’t think Bill wants this course,
18 and I’m not sure I do, either. He is VERY
19 snappy. (I think this is SLIGHTLY true
20 because something IS bothering him, but he certainly is not VERY
21 snappy. So why not try to
22 help him instead of blowing it up into an
23 obstruction? He helps you all the
24 time. ((I resent this?)). He is SUPPOSED to
25 help ME but I – I resent a

16
Urtext shifts emphasis from “giver” to “and”
17
Urtext emphasizes this word
18
Urtext replaces this with “T 1 B 11b. HS has some fear about 11) and doubt about 9) and 10). Probably doubt induced by fear of
11).”

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8 The Shorthand Notes Text Chapter 1 8

(N 4:35)(Ur 1)
1
2 reciprocal arrangement, because he is a man.
3 Men are supposed to give to me, but this
4 is not possible.
5 NOTE: I don’t always feel this way.
6 It’s a danger signal now and just
7 means something’s wrong.
8
9 Anyway, presumably this Course is
10 N an elective.
11
12 NO IT ISN’T. T 1 A 1 It’s a definite
13 REQUIREMENT. Only the time you take
14 it is voluntary. Free will does
15 NOT mean ?? you establish the
16 curriculum. It only means you
17 elect what to take WHEN. 19
18
19 It is just because we are not ready to do what
20 we should that time exists at all. 20
21
22
23 ?? Jean Dixon = Did? Any? account ONLY to
24 God
25

19
These two paragraphs are moved to the beginning in the Ur.
20
In the Urtext these two paragraphs are displaced right to the start.

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(N 4:36)(not present in Ur)


1 10/24
2 Dreams – 1 One was of great distress =
3 Esther left Amy with us (the us is
4 Greenburg?)) and we were stuck. I was VERY
5 tired after an incredible day, in which
6 a lot of stress was involved, and wanted
7 to go to sleep but couldn’t on account of
8 Amy. I was trying not to get angry
9 at Esther, because I THINK I was aware
10 that she had a VERY good reason
11 for having to go away just then,
12 and I should help her even though
13 she didn’t know the reason or maybe
14 was offering? her usual show of
15 maximal impulsiveness and ?no?
16 sense, but really did know the reason
17 but was hiding it because she didn’t want to
18 take credit for herself.
19 ((That’s how you see people
20 as they SHOULD be and that helps. BE that
21 way))
22 Anyway, the whole dream was one
23 big frustration.
24 (( Problem??? I was not listening))
25

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10 The Shorthand Notes Text Chapter 1 10

(N 4:37)(not present in Ur)


1 3)
2 Aside: Re the course
3 Yes indeed, the WAY the course is
4 given you? is quite unusual, but as
5 Bill says you are NOT the average American
6 Woman, which is merely a fact. Your
7 experience in your life has been atypical,
8 and so has my evolutionary map.
9
10 ((There was a dream a while back which I keep
11 forgetting – about a long winding
12 tunnel, like they have in those very big
13 garages so that they can drive cars up
14 efficiently. ((They LOOK as though
15 they’re going ‘round and ‘round but
16 actually they are a VERY efficient ?means?
17 of getting up smoothly ((there are no
18 sharp turns)), evenly ((the grade is
19 maximal but not sharp)) and has
20 great space economy)). On top was
21 an American flag.
22
23 Back to the dreams of last night:
24 There was also one in which three animals, little ones, were in
25 the same room, and I knew that

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11 The Shorthand Notes Text Chapter 1 11

(N 4:38)(not present in Ur)


1 I had to keep them? apart because they hated each
2 other. Being so busy, this was a great
3 additional strain on me. One of them
4 was pregnant, and the other two wanted to
5 kill her, but the other two also hated each
6 other too. Oddly enough, I was
7 quite sorry for all of them because they were
8 all three mixed up, but in different ways.
9 I felt I had to get the pregnant
10 one out first, though, because of the
11 child.
12 ((I thought this an improvement on the
13 recurrent dream I had for years
14 about animals starving to death,
15 and me ?? sometimes grieving,
16 sometimes trying desperately to
17 help them ((at times also realizing
18 I had starved them and feeling very
19 guilty)) but NEVER saving them.)
20
21 Rockwell keeps 21 coming in throughout,
22 but his role is not clear. (Maybe it’s
23 because of “The Rockwellians” which is a
24 very particular? group ((I’m not sure,
25

21
the Notes does not actually appear to have the “s” at the end of this word, but we added it to clean up the grammar, suspecting it was
intended.

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(N 4:39)(not present in Ur)


1 But I THINK I invented the term myself))
2 I was struck by H?? Fat??’s
3 reaction, “I’m from the Minnesota group
4 but I know there MUST be a N.Y.
5 chapter. She liked the term and thought
6 it was just right.
7 Rockwellians have a real sense
8 of devotion to one another, and also to R himself.
9 He is a VERY interesting man, who never??
10 went by his emotions and usually
11 denied them, but they were responsible for his
12 many blind spots and denials.
13 We all knew this but were very gentle about
14 it.
15 The odd thing about Rockwellians is
16 that I THINK all of us believed in the unconscious, which
17 R himself opposes violently. I think we were
18 all one together under his direction
19 or teachership, and something happened.
20 We owe him a lot, both good AND
21 bad, and were to help him now as a
22 way out of the bad and a means of
23 strengthening the good.
24
25

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13 The Shorthand Notes Text Chapter 1 13

(N 4:40)(Ur 3)
1 The last dream was about a child on the
2 C.D.P. program. 22 It seems that I saw
3 the child’s protocols, and suspected
4 some sort of rather obscure diagnosis
5 or problem. I was unwilling to go on
6 record, because it was a medical thing and
7 I thought Gates would disapprove.
8 But I felt an obligation to the child and
9 called her M.D. about it. I got
10 a letter in return, saying the
11 physician was very grateful, and that the
12 child’s life was saved and the information
13 was badly needed
14
15
16 T 1 B 11c. “If you want me to I will” please
17 add “and if you DON’T want me to I
18 won’t.” This is the RIGHT use of inhibition.
19 There has to be SOME control over
20 learning for channeling 23 purposes.
21 Remember retroactive inhibition which
22 should be easy enough for you.
23 T 1 B 11d. Sometimes the new learning is the
24 more important, ???? and HAS to inhibit the
25 old. It’s a form of correction.

22
a child research unit Helen was consultant to
23
Ur has “channelizing” which may be what was intended but the handwriting doesn’t really support that interpretation.

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14 The Shorthand Notes Text Chapter 1 14

(N 4:41)(Ur 3 - 4)
1
2 10/20/65
3 T 1 B 12. Prayer is the medium of miracles.
4 Prayer is the natural communication
5 of between the Created with the and the Creator. Through prayer,
6 love is received, and through
7 miracles love is expressed.
8
9 The one more thing is Bill’s fear of punishment
O
M 10 for what is done NOW. Everybody
I
T 11 makes mistakes. These errors are
T 12 completely trivial. Tell him that where
E
D 13 the past has been forgiven, these
14 minor infractions are very easily
15 altered.
16 *
17 omitted 24 T 1 B 12b. Miracles are thought-
18 creations. Thought can create
19 better lower-order or higher-
20 order realities which constitute the
21 essential difference This is the basic distinction
22 between intellectualizing and thinking. One
23 creates the physical, and the other the spiritual,
24 and we believe in what we create.
25

24
this was not actually omitted.

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15 The Shorthand Notes Text Chapter 1 15

(N 4:42)(Ur 4)
1
2 T 1 B 13. * A miracle is a beginning and an
3 ending and It ?? ??? thus abolishes
4 time. It is always an
5 affirmation of re-birth, which
6 seems to go back, but
7 really goes forward It By undoing
8 the past in the present, and thus
9 releases the future.
10
11 T 1 B 14. Every miracle attests to
12 Truth. They are convincing because
13 they ? ???? arise from conviction.
14 Without conviction, they deteriorate into
15 magic, which is mindless, and therefore
16 destructive, or rather, the
17 uncreative use of Mind.
18
19 T 1 B 15. Each 25 day should be devoted
20 to miracles. God created
21 time so that man could use
22 it creatively, and convince himself
23 of his own ability to create.
24 Time is a teaching device aid,
25 and a means to an end. It will cease

25
Ur manuscript originally had “Every”, crossed out and “Each” typed in above it.

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16 The Shorthand Notes Text Chapter 1 16

(N 4:43)(Ur 4)
1
2 when it is no longer useful for
3 in facilitating learning.)
4
5 NOTE: I got afraid during
6 That part in ( ). Ask Bill.
7
8 T 1 B 15b. INSTRUCTIONS: Notes on this
9 course have to be taken only
10 under good learning conditions,
11 and should be reviewed.
12 (I was going to write “reprised??.”
13 The same goes for review periods.
14 I will tell you when, but
15 REMEMBER TO ASK.)
16
17 T 1 B 16. Miracles are teaching
18 devices for demonstrating that it is
19 more blessed to give than to receive.
20 They simultaneously increase the reserve strength
21 of the giver, and supply tend to atone for the lack of strength in
22 the receiver. BE VERY
23 CAREFUL in interpreting this.
24
25

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(N 4:44)(not present in Ur)


1 omitted
2 Re Wally’s choice: does this
3 mean he is on my list?
4 Not necessarily on which ??????
5 you of all people should know
6 that it frightens people if you
7 limit ???? their own choice.*
8 Whether he is or not depends on a 26
9 three way readiness. I am
10 ALWAYS ready. Your job is to take
11 care of YOUR readiness. His
12 readiness is up to him.
13 At present he is a POTENTIAL
14 candidate.
15
16 But AMY is on it now.
17 She is a child you hurt.
18
19 The whole problem is that they threw it
20 away by and are denying it. Therefore they
21 are now afraid of it. This should
22 cause YOU not trouble at all in understanding.
23
24
25

26
this line has serious legibility problems and this reading is not likely correct in the first few words.

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18 The Shorthand Notes Text Chapter 1 18

(N 4:45)(not present in Ur)


1
2 You both have an identity problem,
3 which makes you unstable but in
4 different ways. He lacks confidence
5 in his identity and needs to
6 strengthen it. You vacillate in your identity and
7 need better control.
8 Both of you needn’t worry.
9
10 Send after 4 to 12
11 43 Fifth
12 11th Street
13 omitted
14 You must love the children and
15 help them. You have hated
16 and hurt them, but remember
17 A??? that you once loved
18 them very much. You were
19 a child of light. Forget
20 the interval of darkness and
21 be what you were.
22 That is your real Self.
23 Chip’s story ??? ???
24 the abandonment of the
25 children fear guilt, and a

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19 The Shorthand Notes Text Chapter 1 19

(N 4:46)(not present in Ur)


1 fear of God’s abandonment
2 as justice. I told you
3 I forgave you and that
4 meant all hurt and hate
5 you have ever experienced
6 is cancelled. I need the

O 7 children of light now.


M 8 And I am calling you to
I
T 9 be what you once were
T 10 and must be again.
E
D 11 The interval has
12 vanished without a trace
13 anywhere. You who lived
14 so close to God must
15 not give way to guilt.
16 The Karmic Law demands
17 abandonment for abandoning
18 but you have received mercy,
19 not justice.
20 Help the children because you
21 love them and love God.
22 Remember a miracle is a
23 spark of Life. It do??
24 shines through the darkness and brings
25 in the light. You must begin to forget and
26 remember. 27

27
lines 22 through 26 would appear to be a “miracle principle” mistakenly omitted and not a “private point”

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20 The Shorthand Notes Text Chapter 1 20

(N 4:47)(not present in Ur)


1
2 This is a private point
3 just for you. It is not part of the
4 course.
5 A miracle is love = you
6 always wanted presents,
7 and a closed package was
8 intolerable. PLEASE open
9 this one. You act like it’s a
10 time bomb. When I said
11 “a miracle abolishes time,”
12 you might look back and review
O 13 the point in (). 28 You’re
M 14 afraid there won’t be ENOUGH time
I
T 15 for you. Forget it and remember
T
16 that there is no REAL difference between
E
D 17 an instant and eternity.
18 I have healed the children you
19 hurt before but I have some I
20 need your help in healing NOW.
21 Remember that there is no order in
22 miracles because they are always MAXIMAL
23 expressions of love. You DID make
24 a maximum effort for Chip and the
25 ONLY reason you did it was because you

28
()= parenthesis. [“Time is a teaching device, and
a means to an end. It will cease when it is no longer useful for facilitating learning.” T 1 B 15.]

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21 The Shorthand Notes Text Chapter 1 21

(N 4:48)(not present in Ur)


1
2 loved Bill.
3 You might tell him to think about
4 that sometimes because he DOES need
5 signs of love. But he doesn’t always recognize them because he does not have enough
6 confidence. You practically gave
7 up your life for him quite voluntarily,
8 but you did not know then that what you were REALLY
9 giving up was death. This is what “dying to live” really means. 29 And I
10 said Myself that greater love ???
O
M 11 ??? no man hath. 30 If Bill ???
I
12 Stop crying or you won’t
T
T 13 be fit to live now. Don’t worry
E
14 about Susie. YOU are helping
D
15 Chip’s readiness and he did better
16 than you with this one. HE is also This is
17 unfair to you. Remember what you
18 told him about Bobby. Chip is
19 almost ready.
20 Review your note from
21 yesterday that your identification is
22 strong but erratic and that is why
23 you have so much will power but
24 use it wrong at times. Bill
25

29
see 4:9:24
30
Johnnn 15:13 Greater love hath no man than this, that a man lay down his life for his friends.

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(N 4:49)(Ur 5)
1
2 was right about that ???? misuse
3 of it when you were sick and it WAS
4 a sign of superhuman will totally
5 misdirected.
6 Your body does not need it, but your
7 spirit, does. And I need it
8 too.
9 T 1 B 16b. The purpose of this course is
10 integration. I told you you cannot 31 use
11 it right until you have taken it.
12 As long as your identification vacillates, 32
13 you cannot accept the gift that belongs to
14 you. You are still 33 taking it and
15 throwing it away. 34 You do not yet
16 know its healing power.
17 After you have passed the course,
18 you will take it and keep it and use it.
19 That is the final exam, which you will
20 have no trouble in passing.
21 Midterm marks are not entered
22 on the permanent record.
23 (I really slipped just? BEFORE?
24 the letter? ----)
25

31
will not be able to
32
Urtext adds “(and B’s is weak)”
33
Urtext adds “vacillating between recognizing the gift”
34
Urtext adds “B regards himself as too weak to accept it.”

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23 The Shorthand Notes Text Chapter 1 23

(N 4:50)(graphic)

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24 The Shorthand Notes Text Chapter 1 24

(N 4:51)(Ur 5)
1 10/28
2 Elo??
3
4 T 1 B 17. Miracles are the absence
5 of the body. They are sudden
6 shifts into invisibility, away
7 f away from lower order reality.
8 That is why they heal.
9
10 T 1 B 18. A miracle is a service.
11 It is the maximal service that one
12 soul can render another.
13 It is a way of loving your
14 neighbor 35 as yourself. The doer
15 recognizes his own and his
16 neighbor’s inestimable value
17 simultaneously.
18
19 T 1 B 18b. ((This is why you can’t keep that thing about
20 Wally. 36 If you did, your own value
21 can be estimated at x or,
22 infinity minus that. This is
23 inestimable only in the literal
24 sense (I threw that in happily specially
25 for Bill, because he
26 this is meaningless math, and is therefore

35
Biblical quote: Lev 19:18, Mark 12:31Mat 19:19. 22:39, Luke 10:27, Romans 13:9 all refer to loving neighbors as thyself.
36
Urtext rewrites this segment as “no areas of hatred can be retained. If you retain them, your own value is no longer inestimable
because, you are evaluating it as X or infinity minus that amount. This is meaningless mathematically, which uses the term
“inestimable” only in the very literal sense. Pun intended especially for B, (who originally did not get it.) Intended as a special sign of
love.)

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25 The Shorthand Notes Text Chapter 1 25

(N 4:52)(Ur 5)
1 does need special signs of love.
2 He doesn’t really but he DOES think so.
3 Now tell him that homo sex
4 is sinful only to the extent it is
5 based on the principle of exclusion.
6 Everybody should love everybody.
7 It is wrong to deny the
8 beauty of some souls because of
9 body-structures of which you are
10 afraid. This is essentially an
O 11 unhealthy attempt to limit
M
I 12 fear but fear cannot BE limited,
T 13 just as love cannot have limits.
T
E 14 Heterosexual attitudes can be
D 15 similarly distracted but DO
16 contain a more natural
17 POTENTIAL. Sex relations are
18 intended for children. You and
19 Bill have misused misunderstood
20 sex, because you both recognize it as a
21 way of establishing human
22 contact for YOURSELVES. This
23 has led to body-image problems.
24 Children are miracles in their
25 own right. They already have the

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26 The Shorthand Notes Text Chapter 1 26

(N 4:53)(not present in Ur)


1
2 gift of life, and their parents
3 provide them with the opportunity to
4 express it.
5 Nothing physical, mental, or
6 spiritual should be used
7 selfishly. The pleasure from
8 using anything should be in
9 utilizing it for God’s will.
10 You should live so
11 that God is free to arrange
12 temporary human constellations
O 13 as He sees fit.
M 14 DO NOT interpret this in
I
T 15 terms of guilt. Many
T
16 children which are already here
E
D 17 need spiritual parents. The poor
18 are always with us, 37 and many
19 which are born have not been reborn.
20 Human birth, maturation,
21 and development is a microcosmic
22 representation of a much
23 larger process of Creation and
24 development of abilities. It is subject
25 to error as long as the real purpose

37
Mark 14:7 For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always.

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27 The Shorthand Notes Text Chapter 1 27

(N 4:54)(not present in Ur)


1
2 of free will is misunderstood
3 and misdirected.
4 The real function of
5 parents is to be wiser than the
6 children in this respect and to
7 teach them accordingly, ((This
8 upsets me)) Sometimes I
9 can get through anyway.. I’ll
10 try … but I .. I’m getting
11 sick. Get that dream and
O
M 12 give it to Bill TODAY. He
I 13 will see its relevance.
T
T 14 Discuss Grievances VERY
E 15 frankly with him including the flu shot
D
16 and be SURE to tell him I DID kiss
17 him on the forehead and am kissing him
18 again now. He is doing VERY well,
19 and I am deeply grateful for
20 his efforts. I DO need help with this
21 course.
22 P.S. Murray Gl??
23 Adam Mu???
24
25

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28 The Shorthand Notes Text Chapter 1 28

(N 4:55)(Ur 6)
1 T 1 B 20. Miracles are an industrial
2 necessity. Industry depends on co-
3 operation, and cooperation rests depends on
4 miracles. (see page 8)
5
6 Miracles rest on flat feet.
7 They have no arches. (Bill will
8 be better with this than you.)(He’d
9 better be - I don’t get it at
10 all, and I am very suspicious about of
11 it too. Bill — did communication
12 break down, or does this mean
O 13 something? Clue — it has
M
I 14 something to do with “here I
T
15 am, Lord.” Bill knows. 38
T
E 16 The idea is that I don’t want
D
17 to emphasize your specific language too
18 much. Some of it has to be in his.
19
20 (My own associations here are very bad;
21 a Rorschach? response of “footprints” to the top
22 ?red? on 2. No — it’s all right:
23 it’s the arch of time. There
24 isn’t any. So it means “miracles
25 rest on eternity, not”

38
This is a reference to the short prayer Jesus had given Bill

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29 The Shorthand Notes Text Chapter 1 29

(N 4:56)(not present in Ur)


1 do not rest on the arches of
2 time but on eternity”
3 ((I must say this is
4 the hard way, and I’m SURE
5 this could have been done
6 more directly. I don’t see
7 why I should get a
8 message in a way that makes

O 9 me miss the point and then have to


M 10 go into a mental coma to
I
T 11 get it.
T 12
E
D 13 Answer: You’ve been doing
14 that all along. You have not
15 even bothered to LOOK at the
16 others that are very clearly stated. I just thought I’d
17 give you this one in a way you
18 COULDN’T overlook it.
19 It’s an example of shock
20 effect sometimes useful in teaching
21 pupils whose attention wanders
22 too much students who won’t
23 listen. It compels attention.
24 * And remember to thank Bill from
25 Me for his consistent all-out support. I

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30 The Shorthand Notes Text Chapter 1 30

(N 4:57)(not present in Ur)


1 NEED it, because you won’t listen
2 to ANYTHING. But don’t worry,
O 3 the three of us will make it.
M
I 4 We’re nowhere near the final.
T 5 By the way, this is an example of the
T
E 6 point on cooperation. And don’t
D 7 underestimate your cooperation
8 either. You don’t listen, and you
9 would save yourself a lot of
10 pain if you did. But you did
11 get ?? Chip over his misperceptions of
12 Wally with very creditable integrity.
13 ---------------------------------------
14 (*insert) So I got quite upset and
15 snapped very unfairly at
16 Jonathan, not when I reread then
17 it went on …
18
19 So I said, suddenly perfectly
20 defenseless a little timid and VERY surprised, “You
O 21 mean you think I’m NICE?” And
M
I 22 burst into tears. And He said
T 23 He must think so, really, because He
T
E 24 keep giving me everything, and He’s
D 25 not angry He because I keep on

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31 The Shorthand Notes Text Chapter 1 31

(N 4:58)(Ur 6)
1 rejecting Him but He’s sorry because I
2 suffer so much for no reason.
3 He was really very nice about it.
4 I told him I really do love

O 5 Him, but I have trouble about


M 6 it (though I DID mean it for
I
T 7 a little while anyway, before
T 8 I got embarrassed), and He said
E
D 9 he understood very well, and
10 would keep on trying.
11 Bill – PLEASE don’t let
12 me down (this is VERY
13 unexpected. I don’t talk this
14 way to men).
15
16 T 1 B 21. [1] Miracles are cobwebs of iron. They
17 unite human frailty to the
18 strength of God. 39 T 1 B 21b. No, Helen,
19 steel would NOT be a better
20 word. Steel is very useful
21 but it would have to be tempered
22 by fire. Iron is its the raw
23 material. The point of miracles
24 is that they replace the are instead of fire, thus making
25 it unnecessary.

39
Urtext: “(add for 21. HS considered changing “iron” to “steel”. Correction:”

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32 The Shorthand Notes Text Chapter 1 32

(N 4:59)(not present in Ur)


1
2 Don’t worry about your autism.
3 It’s just a misused talent,
4 which you really need. You have to
5 tune out this world to see
6 another. This ability is a gift,
7 and when it comes under in-
8 voluntary control rather than
9 involuntary LACK of control, it
10 will be very useful.
11 Following the right
12 involuntary guide will give enable him
13 you the means of to recognizing both
14 phy physical AND spiritual
15 dangers and provide the means for
16 avoiding each of them in the most
17 efficient way.
18 This is am a case in
19 which the end DOES justify the means.
20 It is only when means and ends
21 are not of the same order of reality
22 that there is fear. It arises out
23 of the inescapable awareness that
24 man was given by God for all
25 time, that only the appropriate

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33 The Shorthand Notes Text Chapter 1 33

(N 4:60)(Ur 6)
1 means will work for the different
2 kinds of ends he must
3 accomplish before he can
4 achieve his One end.
5 This awareness is a built-in
6 check which was necessary if man was to

O 7 use the temporary expedient of


M 8 time usefully. While there is time,
I
T 9 communion and bread are equally
T 10 both necessary. Without either,
E
D 11 man feels deprived and he
12 cannot escape from by confusing
13 the two. All depression and all ??
14 ultimately stem from con-
15 fusion.
16 T 1 B 22. Miracles are natural ???? expressions of
17 total forgiveness. They affirm Through miracles, man
18 affirms his acceptance of God’s forgiveness by and
19 extendings it to others. The
20 second step is inherent in the first, because
21 light cannot tolerate darkness.
22 Light dispels darkness automatically,
23 by definition.
24
25

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34 The Shorthand Notes Text Chapter 1 34

(N 4:61)(Ur 6)
1
2 T 1 B 22b. 40 Miracles are associated with fear
3 only because of the fallacy that darkness
4 can hide. Man believes that what he
5 cannot see does not exist, and his physical
6 eyes cannot see in the dark. This is a
7 very primitive solution, and has
8 led to a denial of the spiritual eye,
9 which always depends on light.
10 Remember the Biblical injunction:
11 “May I never forget that
12 Thine eye is ever upon me,
13 beholding the evil and the good.” 41
14 T 1 B 22c. There are two stages, one lower and one
15 higher, which are involved in the escape
16 from darkness:
17 The first is the recognition that
18 darkness CANNOT hide. This usually
19 does entail fear.
20 T 1 B 22d. The second is that ?? there is nothing
21 you WANT to hide, even if you
22 could. This brings escape from fear.
23 T 1 B 22r. Tell Bill that as soon as
24 both of you have completely entered
25 the second phase you will be will not

40
Urtext inserts “EXPLANATORY INSTRUCTIONS:”
41
Proverbs 15:3 The eyes of the LORD are in every place, keeping watch upon the evil and the good.

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35 The Shorthand Notes Text Chapter 1 35

(N 4:62)(not present in Ur)

Cover Page marked: Text 1b


There is a discontinuity between the Notes and the Urtext here. In the Ur we have the eight Notes
pages 4:86 through 4:94 appearing between 4:61:22 and 4:61:23. 42
The Notes would appear to have the more original sequence since rather obviously that material could not originally have
been scribed between two lines on 4:61(N 4:63) However, it should be noted that certainty in this regard remains elusive
and there may be another explanation for this difference in sequence.

42
Urtext Manuscript Absolute # 7 Marked # -7 -
T 1 B 22e. Corrections Re Pt. 21 cobwebs of iron. “This is upside down as stated. The part about ‘uniting human frailty with the
strength of God’ is all right, but the explanation stops too soon. If iron is the ‘raw material’, cobwebs can’t become the iron. That is
only the way it seems, because cobwebs are associated with the frailty & iron with strength. If you look carefully at the phrasing, you
will see it is reversed (one point already tells you that miracles reverse the physical or lower order laws.)
T 1 B 22f. The raw material, or iron, is heavy but crude, & stands for the body, which is a crude creation. The cobweb concept is
closer to how the body SHOULD be regarded, i.e., as an airy & temporary home, which can just be blown away with a slight breeze.
T 1 B 22g. (21. [2])42 The point should read “A miracle reawakens the awareness that the spirit, and not the body, is the altar of
Truth. This is the recognition that leads to the healing power of the miracle.”
T 1 B 22h. (22a) A miracle rearranges the order of perception, and places the levels in their true perspective. This heals at all levels,
because all sickness comes from confusing the levels.
T 1 B 22i. (Tell B. about the idea (which is still dim to HS) that the reason is not that you (plural) distantiate, doubt, or cannot
believe. It is more of a reaction formation against a pull which you both recognize is so intense that you are afraid that you will be
uprooted. But remember that a cobweb is really stronger than the iron, if you see it properly. This fear is also why you couldn’t get the
point straight.)
T 1 B 22j. By the way, it is not true that you are both ‘JUST SCRIBES’. You might remember that the Scribes were very wise and
holy man and are even sometimes spelled with a capital S. If you want to go further, you might change the meaning of ‘just’ from
‘merely’ to ‘honest’, a term used in the Bible in association with ‘might’ or ‘strength.’ Tell B. you couldn’t make that pun if the
original phrasing had been singular. (HS aside about liking the first about42 assumption failure more.) Answer:

Urtext Manuscript Absolute # 8 Marked # -8 -


It was cuter, but this one MEANS more. The REAL reason you don’t like it is because it refers to you in a VERY lofty position. This
makes you nervous.)
T 1 B 22k. Correction: And don’t lose sight of the emphasis on cooperation, or the NOT SINGULAR. That point about “industrial
necessity” should read “corporate”, referring to the body of Christ which is a way of referring to the Church. But the Church of God is
only the sum of the souls he created, which IS the corporate body of Christ. Correct to read: “A Miracle makes souls one in God, and
leave in the next part about cooperation.”
T 1 B 22l Further correction: “God” should read “Christ”. The Father and the Son are not identical, but you CAN say “Like Father,
LIKE Son.”
T 1 B 22m. (Remind B. to get another notebook. I don’t give up as easily as HE does. If I could get YOU to listen, which was a
miracle in itself, I can get him to register. He should appreciate this more than anyone else, having had some trouble with this problem
himself.)
T 1 B 22n. “Lord heal me” is the only legitimate prayer. This also means “Lord atone for me,” because the only thing man should
pray for is forgiveness. He HAS everything else.
T 1 B 22o. Now take this personally, and listen to Divine logic: If, when you have been forgiven, you have everything else, and
If you have been forgiven
Then you have everything else.
T 1 B 22p. This happens to be the simplest of all propositions.
IF P then Q
P
Therefore, Q
T 1 B 22q. The real question is, is P true. If you will review the evidence, I think you will find this inescapable. I went on very
personal record to this effect, and I am the only completely True Witness for God. You have very right to examine MY credentials—
in fact, I urge you to do so. You haven’t read the Bible in years.
T 1 B 22r. Special Explanatory Note: As soon as you (H and B) have entered the second phase, you will be not

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36 The Shorthand Notes Text Chapter 1 36

(N 4:63)(Ur 9)
1 T 1 B 22r. 43 (mid-paragraph) only willing to enter into
2 communion, but will also understand
3 peace and joy.
4 Your commitment is not
5 yet total. That is why you
6 still have more to learn than to teach.
7 When your equilibrium stabilizes, you
8 can teach AS MUCH as you learn.
9 This will give you the proper sense of
10 balance.
11 Meanwhile, remember that
12 NO EFFORT IS WASTED. Unless you
13 remember this, you cannot avail
14 yourself of MY efforts, which are
15 limitless.
16
17 T 1 B 22s. Have a good day.
18 Since only eternity is real, why
19 not use the illusion of time
20 constructively? You might
21 remember that underneath
22 are the Everlasting Arms.
23 Ask Bill’s help for guidance
24 about the flu shots, but be sure to tell him
25 not to let fear enter in the consideration.

43
Notes page 4:53 begins in the middle of the Urtext paragraph T ` B 22r. The preceding portion has not been found in the Notes
suggesting that at least one page of original handwritten material is missing here.

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Unproofed Draft
37 The Shorthand Notes Text Chapter 1 37

(N 4:64)(Ur 9)
1 Opera tickets
2 Call Chip Re: dinner(ask about this))
3 C.D.P.
4 Bill’s Case
5 Peg
6 Ecology abstract
7 (The?ua Re: TELLING nurses
8 ( “ “ S.R.A
9 “ “ Jewell approved
10 fo this Wed.)
11
12 T 1 B 22t. NOTE: Biblical Quotation: “If you
13 are ashamed of me, I will be
14 ashamed of you.” 44 is interpreted
15 as a threat ONLY as long
16 as you remain in the first step.
17 T 1 B 22u. What it REALLY means
18 is that if you are ashamed
19 ((or of me (or embarrassed
20 by love)), you will project and
21 therefore make it impossible for me
22 to reach you.
23 Make every effort you can
24 NOT to do this. I will help you as
25 much as you will let me.

44
Mark 8:38 “For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also
shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.” Also Luke 9:26 (similar) and Matthew
10:33 (related)

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38 The Shorthand Notes Text Chapter 1 38

(N 4:65)(not present in Ur)


1
2 NOTE RE WALLY: Your intense
3 reaction to him involves both denial
4 and projection. Wally’s chief
5 weakness is mockery, which makes
6 him seem which he utilizes because he is
7 embarrassed by love. He
8 does not YET have your own
9 strong counter-component,
10 which has made you able to
11 sustain a great amount
12 of intense but unsuccessful
13 conflict. You hate him
O 14 because he reminds you of
M 15 his solutions remind you of
I
T 16 your own troubles, which
T
17 become magnified by this kind
E
D 18 of defense.
19 The way to shift from
20 defense to protection is to
21 recognize what is REALLY happening
22 to both of you, and correct it.
23 His strength will then be yours,
24 and yours will be his. This is what is
25 meant by the strength of miracles.

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39 The Shorthand Notes Text Chapter 1 39

(N 4:66)(Ur 9-10)
1 T 1 B 23. Miracles make time and tide
2 wait for all men. They can
3 heal the sick and raise the
4 dead, because man himself
5 made both death and taxes, and can
6 abolish both.
7 NOTE: “tax” also means “strain”.
8
9 Look up “miracles” – I think the 3rd
10 definition is best therefore
11 “That which or one who is of
12 surpassing excellence or merit.”)
13 That’s right that T 1 B 23b. YOU are
14 a miracle. 45 God creates only
15 “that which or one who is of
16 surpassing excellence or merit.
17 Man is capable of this kind
18 of creation, too, being in the image and
19 likeness 46 of his own Creator. Anything
20 else is only his own nightmare, and
21 does not exist. Only the
22 Creations of Light are real.
O
M 23 By the way, about the flat
I 24 feet. This is a slang term for
T
T 25 “policemen” or the guardians of
E
D

45
The Notes starts this paragraph with “That’s right that You are a miracle.” The glyph for “that” is sometimes indistinguishable from
an em dash, so that could be “That’s right – You are a miracle.” In the Urtext we seem to have lost a couple of words.
46
Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over
the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man
in His own image; in the image of God He created him; male and female He created them. Genesis 1:26-27

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40 The Shorthand Notes Text Chapter 1 40

(N 4:67)(Ur 10)
1 law and order. This was used
2 first, BEFORE the “it has no arches”
3 bit. Correct to read:
4 T 1 B 19 47 Miracles rest on the law
5 and order of eternity. 48
6 As long as you read
7 take accurate notes, every
O 8 word is meaningful. But I
M
9 can’t always get through.
I
T 10 Whenever possible, I will
T
E 11 correct retroactively. Be
D 12 SURE to note all later
13 corrections. This means that
14 you are more receptive than you were
15 when I tried before.
16
17 T 1 B 23c. Miracles are a part of an
18 interlocking chain of forgiveness
19 which, when completed, is the
20 Atonement.
21 This process works all the time
22 and in all dimensions of time. A
23 very good example is of how this is
24 accomplished is the time you rewrote
25 the entire report for Esther for

47
Now we have the Ur paragraph B 20 coming after B 23. It is not entirely clear what the original sequence was here.
48
This was even further corrected later to read, as quoted earlier: “Miracles therefore reflect the laws of eternity, not of time”—part f
principle 19. The reader will note that in the Ur this was moved to just before the top of page 4:55. It is not entirely clear whether this
represents a re-sequencing by the editors or a shuffling of the original order of the Notes pages.

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41 The Shorthand Notes Text Chapter 1 41

(N 4:68)(Ur 10)
1 the ?SOD? (or the Guild/Shield??). 49
2 Esther had hurt
3 something you love, (The
4 Shield) by writing a
5 report you regarded as very
6 bad. You atoned for
7 her by writing one 50 that
8 was very good. Actually, it
9 was not your responsibility professionally
10 to do this, but because you DO
11 love the SOD you recognized ??
12 in this case that you ARE your brother’s
13 keeper. While you did NOT
14 cancel Esther’s sin, you DID
15 cancel out its EFFECTS.
16 T 1 B 23d. Some day I want to
17 tell Esther that not only
18 is she forgiven but that the
19 effects of all her sins are
20 cancelled. This is what I have
21 already told you. When I
22 can tell her, she will be
23 afraid for a long time, because
24 she will remember many things,
25 consciously or unconsciously, including the

49
The three capitalized letters “SOD” appear twice and it is not clear exactly what this stands for. They occur where one might expect
the word “Shield” referring to a project Helen and Esther were working on. The letters “SOD” may pertain to the “Shield O? D?” but
this is not certain.
50
Urtext inserts “in her name”

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42 The Shorthand Notes Text Chapter 1 42

(N 4:69)(Ur 10)
1 Shield report, a sin which
2 you cancelled out in advance
3 by a miracle of devotion.
4 T 1 B 23e. I am in charge of the
5 process of Atonement, which I
6 undertook to begin. My
7 Atonement was for all
8 th the cancelling out of
9 all sins which human
10 beings could not otherwise
11 correct. That is what
12 the Biblical statement
13 “underneath are the Everlasting
14 Arms” 51 means. 52
15 I would have undone
16 Esther’s sin to everyone
17 who was affected by it
18 myself, of course, but this
19 would not have helped YOU.
20 The reason it was a miracle
21 was because it not only atoned for
22 Esther, but also for YOU because
23 it kept two children from
24 harm. I could have secured
25

51
Deuteronomy 33:27 The eternal God is thy dwelling place, And underneath are the everlasting arms: And he thrust out the enemy
from before thee, And said, Destroy.
52
Urtext adds “(HS explanation: This means that He will backstop whenever human miracles will not suffice for atonement purposes.
However, it is perfectly clear that when a person can atone by miracles, both giver and receiver are atoning. It is better to atone this
way because of the mutual benefits involved.)

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43 The Shorthand Notes Text Chapter 1 43

(N 4:70)(Ur 11)
1
2 the new grant for the Shield
3 anyway, being a Board
4 Member of NIH. 53 But this
5 way I could cancel out
6 some of YOUR sins as well as
7 Esther’s and I sit on your
8 Boards too.
O 9 The reason why you found
M
10 rewriting that so taxing was
I
T 11 because you recited Esther’s sin,
T
E 12 and thought she put you in a
D 13 very unfair position. But
14 no one can really does this to
15 anybody. If you had known
16 that you were really performing a
17 miracle for the Shield, for
18 Esther, for yourself, and for
19 Me, you would have done it with
20 REAL JOY. T 1 B 23e. “In as much as
21 you do it unto the least of these
22 my children” really ends
23 with “you do it unto yourself and
24 Me.”
25 Tell Bill the reason why

53
possible reference to the National Institutes of Health (http://www.nih.gov/) a government medical funding agency

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44 The Shorthand Notes Text Chapter 1 44

(N 4:71)(Ur 11)
1
2 T 1 B 23e. (continued) YOU come before me (as you
3 did with Wally) is because I
4 do not need miracles for my
5 own Atonement but I stand
6 at the end in case YOU fail
7 temporarily.
8 * I am always here to
9 protect against Assumption
10 failure. (That’s a special
11 pun for Bill. He is still
12 under the impression that he
13 needs special signs of love)
14
15 Note also that the special
16 language here is a combination of both
17 yours AND his. As two
18 come together in My Name. 54
19
20 Q – Are there any corrections you
21 want me to make in this?
22
23 T 1 B 23f. 55 A – Yes – change the word “sin” to
24 “absence of love”. Sin is a man-
25 made word with threat connotations

54
This appears to be a reference to Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst
of them. The emphasis on the “joining” or collaboration of the Scribes with Jesus is stressed here, elsewhere, and later by the Scribes
in their accounts of their experience.
55
Urtext inserts “SPECIAL EXPLANATION: (In response to HS request re possible corrections.)”

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45 The Shorthand Notes Text Chapter 1 45

(N 4:72)(Ur 11)
1 he made up himself. No
2 REAL threat is involved anywhere.
3 Just because “nature
4 abhors a vacuum,” which is true
5 enough, it does NOT follow
6 that “a vacuum is filled with
7 hellfire.” Nothing is gained
8 by frightening yourself, and it is
9 very destructive.
10 Miracles need freedom
11 from fear. Part of their Atonement
12 value involves just that.
13
14 ((the word “atone” really means
15 “undo.”))
16
17
18
19
20
21
22
23
24
25

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46 The Shorthand Notes Text Chapter 1 46

(N 4:73)(not present in Ur)


1 The reason I direct everything that is
2 unimportant is because it is no way to
3 waste YOUR free will. If you insist
4 on doing the trivial your way, you
5 waste too much time and will on
6 it. Will cannot be free if it is tied up
7 in trivia. It never gets out.
8 I will tell EXACTLY what to
9 do in connection with everything that
10 doesn’t matter. That is NOT an area
11 where choice should be invested.
12 There is better use of time.
13 You have to remember to ask me to
14 take charge of all minutiae, and it will
15 be taken care of so well and so
16 quickly that you cannot bog down in it.
17 The only remaining problem is
18 that you will be unwilling to ask
19 because you are afraid not to be bogged
20 down. Don’t let this hold us back.
21 If YOU will ask, I will arrange these
22 things even if you’re not too
23 enthusiastic.

24 Prayer can safely be very


25

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47 The Shorthand Notes Text Chapter 1 47

(N 4:74)(not present in Ur)


1 specific in little matters. If you need
2 a coat, ask me where to find one.
3 I know your taste well, and I also know
4 where the coat is that you would
5 eventually buy anyway.
6 If you don’t like the coat afterwards,
7 that is what would have happened
8 anyway. I did NOT pick out the
9 coat for you. You said you wanted
10 something warm, inexpensive, and
11 capable of taking rough wear. I
12 told you you could get a Borgana,
13 but I let you get a better one
14 because the furrier needed you.
15 Note, however, that it is better
16 in terms of the criteria YOU established.
17 I could do this because YOU saw the coat
18 more that way than in terms of a
19 particular material.
20 You thought of Klein’s yourself
21 a few days ago, and then you decided
22 against it, because Borgana is price-
23 fixed. Then you remembered
24 a coat Grace 56 once got there
25 that was much cheaper, and seemed

56
[Louis’ sister]

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48 The Shorthand Notes Text Chapter 1 48

(N 4:75)(not present in Ur)


1 pretty much the same, and asked
2 yourself whether it was really right to
3 be sold on a particular trade name
4 through advertising. That opened
5 your mind.
6 I cannot save you more time
7 than you will let Me, but if you are willing
8 to try the Higher Shopping Service,
9 which also covers all lower-order
10 necessities and even quite a number of
11 whims within reason, I have very
12 good use for the time we could
13 save.
14 Remember, the specific answer you
15 get depends on the specific question you ask.
16 The fewer limits you impose, the better the
17 answer you’ll get.
18 Ex: You could ask where do I find
19 a Borgana coat? or where is
20 the coat I want? or where is the
21 coat I should get? and so on.

22 √ √ The form of the thought determines


23 the level of creation.
24
25

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49 The Shorthand Notes Text Chapter 1 49

(N 4:76)(not present in Ur) <out of sequence>


1 which upset me very badly. 57
2 This A.M. I remembered two
3 indistinct dreams
4 1 Dr. Kdl you and me , walking down
5 beside Squirrel Park and ??? is
6 telling me that I have done something
7 very poorly and that he thought that
8 they would have to let me go. But he
9 promised me a perf? fo??
10 interesting.? You were assuring me it
11 would be all night but I was by
12 no means sure.
13 2 1 the furrier’s boy
14 1 2 Sqirrel Park
15 3 Mara
16
17 2 This one was about C.D.P..
18
19
20
21
22
23
24
25

57
This line certainly appears to be a continuation of something other than what appears on the preceding page. Whether this belongs
after something else here, or whether this indicates a missing page is not presently clear.

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50 The Shorthand Notes Text Chapter 1 50

(N 4:77)(not present in Ur)


1 INSERT here instructions of the dreams his but NOT dwell 58
2 on it. Bill got the idea last night. This is
3 first mopping up.
4 B – I ??? ?prob? with some false ideas of
5 creation which have become associated with the body. Hetero relations
6 are therefore terrifying and induce fear of the
7 destruction of the body which has been over-
8 invested with power. Two steps, both of which
9 must be undone, are often taken to
10 escape from this seeming difference.
11 1 pretend the other sex does not
12 exist; i.e. “lives in darkness”
13 2 this rarely suffices in the
14 sense, which you? both? still realize that the
15 other sex IS there and also that they
16 NEED them. So instead of
17 giving them autonomy they try to control them
18 by int???ation. This results in
19 psychosexual confusion.
20 The solution is to leave Creation to
21 God and know that neither male nor
22 female create as such. Then you
23 can accept the physical facts and eventually
24 make them unnecessary. Denial is a
25 bad way to handle fear.
26 Bill and ?? the male? and teacher?

58
This line is seriously problematic and this reading is most likely not entirely correct

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51 The Shorthand Notes Text Chapter 1 51

(N 4:78)(continued from 4:75)(not present in Ur)


1 Miracles depend on timing.
2 This is why you shouldn’t waste time.
3 I told you awhile back that time
4 would cease when it was no longer
5 useful as a learning aid. 59 There is
6 a way of speeding you up. And
7 that is by leaving more and more time
8 for Me. So you can devote it to
9 miracles.
10 The FIRST PART of what you wrote
11 last night is right. Check this now.
12 ((Corrected under advice.)) The
13 second part was put in by you because
14 you didn’t like the first. It was an
15 attempt to re-establish your own control
16 over time. Remember, you cannot
17 stand not knowing what time it is.
18 I am NOT INTRUDING on your
19 will, but I AM trying to free it.
20 I told you the next part of
21 the course will place increasing
22 emphasis on atonement. And I defined
23 this as “undoing.” You know
24 very well that changing learning
25

59
T 1 B 13-15

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52 The Shorthand Notes Text Chapter 1 52

(N 4:79)(not present in Ur)


1 patterns requires undoing the
2 old ones.
3 The real meaning of retroactive
4 inhibition is simply that when two
5 kinds of learning coexist, they interfere
6 with each other.
7 You were wise in setting up William
8 Rockford to allow measuring both the
9 old and new learnings, and thus
10 permitting RATIO MEASUREMENT.
11 Most Exper?
12 Actually, I helped you on this one.
13 ((I am mad about this)) because
14 most studies just measure
15 learning decrement caused by new
16 learning on/over? the old. But the
17 emphasis SHOULD be on how to
18 minimize the effect of the old on the
19 new.
20 This is a much more helpful
21 area to work in.
22 Everything that results in lack
23 of love (((which you used to call sin)) is the
24 result of inferior learning which, if
25

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53 The Shorthand Notes Text Chapter 1 53

(N 4:80)(not present in Ur)


1 over-learned, becomes very unstable.
2 Miracles are a way of undoing
3 over-learned patterns of love-lack.
4 They bring light into darkness.
5 That is where their atonement value
6 lies.
7 Do NOT get bogged down
8 in those dreams of last night. They
9 are reflections of old learning patterns. They
10 arose because you did not like what I
11 said about leaving minutiae to
12 me. They merely illustrate your
13 unwillingness to get bogged
14 down because you are afraid of the
15 course. So don’t use them
16 that way. If you are tempted
17 to do this, ask Bill to stop you.
18 This course is about willingness,
19 NOT unwillingness. Unwillingness has
20 to be replaced by willingness, because
21 willingness is part of readiness,
22 without which learning cannot occur.
23
24 Go and look up atonement, and
25 then get dressed. To save time,

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54 The Shorthand Notes Text Chapter 1 54

(N 4:81)(not present in Ur)


1
2 wear EXACTLY what I tell you
3 and go.
4
5 Atonement - obsolete - short for
6 “to set at one” or reconcile;
7 “to agree.” Obviously, before
8 reconciliation or agreement is possible,
9 the discordant must or out of
10 accord must be undone.
11 It may seem as if
12 darkness can must be dispelled
13 BEFORE light can come in, but the
14 truth is that darkness is
15 dispelled BY light.
16
17
18
19
20
21
22
23
24
25

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55 The Shorthand Notes Text Chapter 1 55

(N 4:82)(not present in Ur)


1
2 * Last night He said I
3 was planning to type up the
4 Course for you but was strictly
5 ordered not to go back to it
6 before I got over Wally.
7 It seems that the Course
8 has a lot of answers, and
9 carries a lot of very
10 high point credits, but
11 as you always say, you have
12 to know the questions first.
13
14 This morning I did
15 ask for Chip with Wally.
16 The Answer seems to be
17 point 6 and 7. 60 That’s why
18 He gave me the Chalice for
19 Wally. It belongs to him but
20 he didn’t find it.
21
22
23
24
25

60
perhaps T 1 B 7 and T 1 B 8

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56 The Shorthand Notes Text Chapter 1 56

(N 4:83)(not present in Ur)


1
2
3
4
5
6
7
8
9 Something the matter with me: I
10 suddenly get it but all I
11 remember is that it came with the
12 realization that it was NOT what I thought.
13 Then I got the lesson below, plain.
14
15 Tell Bill it does?
16 not matter that he
17 didn’t remember dream ?.
18
19
20
21
22
23
24
25

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(N 4:84)(not present in Ur)


1
2
3
4
5
6
7
8
9
10
11
12
13
14
15 - leave everything to him = my
16 feelings re Gary?, Art, etc, all of
17 which I can simply refer to him and NOT get
18 bogged down. This is the real Secret
19 of not wasting energy.”
20 I asked him to stay with my
21 unconscious while I slept and just (first?)
22 passed out.
23 (telephone number scratched down)
24 2) “Help me perform whatever miracles you
25 want me to today.”

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58 The Shorthand Notes Text Chapter 1 58

(N 4:85)(not present in Ur)

Text 2

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(N 4:86)(Ur 7)
1 T 1 B 22e. 61 Correct the point about “cobwebs
2 of iron.” That one is upside
3 down as stated. The part
4 about ‘uniting human frailty with God’s the
5 strength of God’ is all right, but the
6 explanation stops too soon. If
7 iron is the ‘raw material’, the
8 cobwebs can’t become the iron. That
9 is only the way it seems, because
10 “cobwebs” are associated with the
11 frailty and iron with strength.
12 If you look carefully at the
13 phrasing, you will see it’s reversed
14 ((One point already tells you that
15 miracles reverse the physical or
16 lower order laws.)
17 T 1 B 22f. The raw material, or iron,

61
We have sequencing issues here as we jump from Urtext material on page 11 to material on page 7. This may represent corrections
to earlier material which were dictated some days later.

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(N 4:87)(Ur 7)
1 is heavy but crude, and stands
2 for the body, which is a crude
3 creation. The cobweb
4 concept is closer to how
5 the body SHOULD be regarded, =
6 as an airy and very temporary
7 home, which can just be blown
8 way with a slight breeze.
9 T 1 B 22g. (21. [2]) 62 The point should
10 read “A miracle re-awakens the
11 recognition awareness that the spirit and
12 not the body, is ???????????
13 Everlasting Arms is the
14 altar of truth. This is the
15 recognition that leads to the
16 healing power of the miracle.”
17 T 1 B 22h. (22a) A miracle rearranges

62
in the margin is handwritten “(corrected as per instructions)

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(N 4:88)(Ur 7)
1 the order of perception, and places
2 the levels in their true
3 perspective. This heals at
4 all levels, because all sickness
5 comes from confusing the levels.
6
7 ((I must be getting confused
8 myself -- I repeated this myself
9 backward. Corrected as per))
10
11 T 1 B 22i. Tell Bill about that idea (still
12 dim to me) that the reason is not
13 that you (plural) doubt, or distantiate or
14 cannot believe. It is more of a
15 reaction formation against a
16 pull which you both recognize is
17 so intense that you are afraid.

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(N 4:89)(Ur 7)
1 You think you’ll be uprooted.
2 But remember that the
3 cobweb is really stronger
4 than the iron, if you see it
5 properly. This fear is
6 also why you couldn’t get the
7 point straight too.)
8 T 1 B 22j. By the way, it is not
9 true that you are both ‘JUST
10 scribes’. You might
11 remember that the Scribes
12 were very wise and holy men
13 even and are even spelled
14 sometimes with a capital
15 S.
16 If you want to go further,
17 you could even shift “just”

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63 The Shorthand Notes Text Chapter 1 63

(N 4:90)(Ur 8)
1 from ‘merely’ to ‘honest’,
2 a term used in the Bible in
3 association with ‘might’
4 Tell Bill you couldn’t
5 make that pun if the
6 original phrasing had been
7 singular.
8 ((I liked the one about
9 Assumption failure more.
10 A. It was cuter, but this one
11 MEANS more. The REAL reason
12 you don’t like it is because it
13 refers to you in a VERY
14 lofty position. This makes
15 you nervous.)
16 T 1 B 22k. And don’t lose sight
17 of the emphasis on cooperation,

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(N 4:91)(Ur 8)
1 or the NOT SINGULAR. That point
2 about “industrial necessity”
3 should read “corporate”,
4 referring to the body of Christ,
5 which is a way of referring to the
6 Church. But the Church
7 of God is only the sum
8 of the souls He Created, which
9 IS the corporate body of
10 Christ. Correct to
11 read: “A Miracle makes
12 souls one in God Christ.”
13 Leave in the next part about
14 cooperation, though.
15 T 1 B 22l “God” should read
16 “Christ”. The Father and the Son
17 are not quite identical. But

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65 The Shorthand Notes Text Chapter 1 65

(N 4:92)(Ur 8)
1 you CAN say “Like Father,
2 LIKE Son.”
3 T 1 B 22m. Remind Bill to get another
4 notebook. I don’t give
5 up as easily as HE does.
6 If I could get YOU to
7 listen, I can get him to
8 register. Getting you to listen
9 was a miracle in itself, and
10 he should appreciate [this] 63
11 more than anyone else, having
12 had some trouble with this
13 hi problem himself.
14
15
16
17

63
Urtext has “this” while the Notes doesn’t appear to have anything. Legibility is problematic here, the writing being very faint in our
copy. We’re guessing “this” was genuinely intended.

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66 The Shorthand Notes Text Chapter 1 66

(N 4:93)(Ur 8)
1 T 1 B 22n. “Lord heal me” is the only
2 legitimate prayer. This
3 also means “Lord atone
4 for me,” because the only thing man
5 should pray for is
6 forgiveness. He HAS
7 everything else.
8 T 1 B 22o. Now take this
9 personally, and listen to Divine
10 logic:
11 If, when you have been
12 forgiven, you have everything
13 else, and
14 IF YOU HAVE BEEN FORGIVEN
15 Then you HAVE everything else.
16 T 1 B 22p. This happens to be
17 the simplest of all propositions.

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67 The Shorthand Notes Text Chapter 1 67

(N 4:94)(Ur 8 & 11)


1 If P then Q
2 P therefore Q
3 T 1 B 22q. The real question is, is P
4 true? If you will review
5 the evidence, I think you will
6 find this inescapable. I
7 went on very personal
8 record to this effect, and I am
9 the only completely True
10 Witness for God. You
11 have every right to examine
12 MY credentials — in fact,
13 I urge you to do so. You
14 haven’t read the Bible in
15 years. 64
16 T 1 B 23g. The purpose of the Atonement
17 is to restore everything TO

64
In the Urtext we find a large amount of material inserted between these two lines. Perhaps this represents later corrections and
clarifications.

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(N 4:95)(Ur 12)
1 you. 65 You HAD everything
2 when you were created,
3 just as everyone did.
4 T 1 B 23h. Having been restored to
5 your original state, you naturally
6 become part of the Atonement
7 yourself. You now share
8 my inability to tolerate
9 lack of love in yourself and
10 in everyone else, and MUST
11 join the Great Crusade to
12 correct it. The slogan
13 for this Crusade is “listen,
14 learn, and DO.” T 1 B 23i. This means
15 Listen to my voice,
16 Learn to undo the error,
17 and DO something to correct it.

65
Urtext adds: “(That is, to restore the awareness. Later clarification.)

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(N 4:96)(Ur 12 - 13)
1 T 1 B 23j. The first two are not enough.
2 The real members of my
3 party are ACTIVE workers.

4 T 1 B 23k. The power to work Miracles


5 BELONGS to you. I will
6 create the right opportunities
7 for you to do them. But you
8 must be ready and willing
9 to do them, since you are
10 already able to.
11 Doing them will bring conviction
12 in the ability. I repeat that
13 you will see Miracles through your
14 hands through Mine. 66 Conviction
15 really comes through accomplishment.
16 Remember that ability
17 is the potential, Achievement is

66
This line is actually the first line in Schucman’s original notebooks, and the fifth sentence on the first page of the Ur. It originally
appears slightly different, with the last word “MINE” being “ME” instead.

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70 The Shorthand Notes Text Chapter 1 70

(N 4:97)(Ur 13)
1 its expression. And
2 Atonement is the Purpose.
3 T 1 B 24a. 24 A miracle is a Universal
4 Blessing from God
5 through Me to all My
6 Brothers. 67 You once said
7 that souls cannot rest until
8 everyone has found
9 salvation. This happens
10 to be true. It is the
11 privilege of the forgiven to
12 forgive. The Disciples
13 were officially and specifically
14 told to heal others, as
15 Physicians of the Lord.
16 They were also told to heal
17

67
Urtext inserts “Explanation:”

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71 The Shorthand Notes Text Chapter 1 71

(N 4:98)(Ur 13)
1 themselves, and were
2 promised that I would
3 never leave them or forsake them. 68
4 Atonement is the natural
5 profession of the Children of
6 God, because they have professed
7 Me.
8 T 1 B 24b. Tell B that that is
9 what “Professor” really
10 means. As an Associate
11 Professor, he must become
12 associated with me in My strengthening.
13 As an Assistant Professor, you
14 must help or assist
15 both him AND Me.
16 The Children need both
17 strength and help. You cannot

68
Hebrews 13:5 Be ye free from the love of money; content with such things as ye have: for himself hath said, I will in no wise fail
thee, neither will I in any wise forsake thee.

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72 The Shorthand Notes Text Chapter 1 72

(N 4:99)(Ur 13)
1 help until you are strong.
2 The Everlasting Arms
3 are your strength, and the
4 Wisdom of God is your
5 help.
6 T 1 B 24c. "Heaven and Earth
7 shall pass away” 69
8 means that they will
9 not always exist
10 as separate ??
11 states. My Word,
12 which is the Resurrection and
13 the Life, 70shall not
14 pass away, because Life IS
15 Eternal.
16 YOU are the work of
17 God, and His Work is

69
Mark 13:31 “Heaven and earth shall pass away: but my words shall not pass away.” Also Matthew 24:25 and Luke 21:33
70
In the Notes this is “life” and not “Light.” It reflects the Biblical quote: Jesus said to her, "I am the resurrection and the life. He
who believes in Me, though he may die, he shall live. John 11:25

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73 The Shorthand Notes Text Chapter 1 73

(N 4:100)(Ur 13)
1 wholly loveable and wholly
2 loving. This is how a
3 man MUST think of
4 himself in his heart, because
5 this is what he IS. 7172
6
7
8
9
10
11
12
13
14
15
16
17

71
Ur adds “T 1 B 24d. Add: "As a man thinketh in his heart, so is he.”
72
I’ve not been able to locate this line in the Notes. “As a man thinketh” is the title of a rather famous little book by James Allen
which might well be what the reference points to. While the line sounds like a Biblical quote and does reflect what Jesus was teaching
in Matthew 5:28, it’s not a word for word reference. “Mat 5:28 (ASV) but I say unto you, that every one that looketh on a woman to
lust after her hath committed adultery with her already in his heart.” The idea that the thought is causal is central here. The most
direct Biblical quote is from Proverbs: “For as he thinks in his heart, so is he. "Eat and drink!" he says to you, But his heart is not
with you.” Proverbs 23:7

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74 The Shorthand Notes Text Chapter 1 74

(N 4:101)(not present in Ur)


1 Lord, I will leave my desire
2 to help him in your hands.
3 If you will tell me what
4 to do I will to do it.
5 And that, Azra, IS
6 the Answer.
7

8 The impact of this was in-


9 credibly intense – like
10 a great burst of unexpected
11 clarity. It was briefly
12 so compelling that it
13 seemed as though there
14 was nothing else at all.
15 The while world just dis-
16 appeared. But e?????????
17

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75 The Shorthand Notes Text Chapter 1 75

(N 4:102)(Ur 14)
1 When it faded out there
2 was no after effect, except
3 a dim sense of wonder
4 which afe also faded out,
5 though a trifle slower.
6 I was told to write
7 nothing else that evening
8 but we’d pick up the
9 course again in the morning.
10 It was also explained that
11 that kind of experience is at
12 the Revelation level, which is
13 different but not by any
14 means out of accord.
15 T 1 B 24e. (( Remember the point about
16 miracles as a means of
17 organizing different levels of

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76 The Shorthand Notes Text Chapter 1 76

(N 4:103)(Ur 14) The Relationship of Miracles and


Revelation.(*N 75 4:102)
1 consciousness (or awareness)
2 Miracles come from the
3 below conscious 73 level.
4 Revelations come from the
5 above-conscious level.
6 The conscious level is in
7 between and reacts to either
8 sub or supra conscious
9 impulses in varying ratios.
10 Freud was right about the
11 classification, but not their names.
12 He was also right that the
13 content of consciousness is fleeting.
14 Consciousness is the level which engages
15 in the world, and is capable
16 of responding both to external
17

73
Urtext inserts ((subconscious)

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77 The Shorthand Notes Text Chapter 1 77

(N 4:104)(Ur 14)
1 and internal impulses. Having
2 no impulses from itself,
3 and being primarily a
4 mechanism for inducing
5 response, it can be very
6 wrong.
7 T 1 B 24f. For example, if the identification is
8 with the body, consciousness may
9 distort supar superconscious
10 (supra?)impulses by
11 denying their Source, and
12 ???? seeking their impact in
13 the orgasm. This is the result
14 of the "mistaken identity"
15 confusion.
16 T 1 B 24g. If you will look back
17 at the description of the EFFECTS

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78 The Shorthand Notes Text Chapter 1 78

(N 4:105)(Ur 14)
1 of Revelation, you will see that there
2 ARE some superficial
3 similarities in the ??? experiential
4 results but hardly in the
5 content. 74
6 T 1 B 24h. Revelations induce
7 complete but temporary
8 suspension of doubt and
9 fear. They represent the
10 original form of communication
11 between God and His Souls
12 before the intrusion of fire
13 and ice made this impossible.
14 It should be noted that
15 they involve an extremely
16 personal sense of closeness
17

74
Urtext adds (This and preceding paragraph go later)

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(N 4:106)(Ur 14)
1 to Creation, which man tries to
2 find in sexual relationships.
3 This confusion is responsible for
4 the depression and fear which ??? ??
5 are often associated with sex.
6 T 1 B 24i. Sex is often associated with
7 lack of love, but Revelation
8 is PURELY a love experience.
9 Physical closeness CANNOT achieve
10 this. As was said before, the
11 subconscious impulses properly
12 induce miracles, which ARE
13 interpersonal, and result in
14 closeness to others. The This
15 can be misunderstood by a
16 personally willful consciousness.
17

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80 The Shorthand Notes Text Chapter 1 80

(N 4:107)(Ur 14 - 15)
1 as an impulse toward
2 sexual gratification.
3 T 1 B 24j. The Revelation unites
4 Souls directly with God.
5 T 1 B 24k. The Miracle unites
6 Souls directly with each other.
7 Neither emanates from ? consciousness,
8 but both are EXPERIENCED in there.
9 This is essential, because consciousness
10 is the state which PRODUCES action,
11 though it DOES NOT inspire it.
12
13 T 1 B 24l. Man is free to believe
14 what he chooses. What
15 he DOES attests to what
16 he believes.
17 T 1 B 24m. The deeper levels of his

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81 The Shorthand Notes Text Chapter 1 81

(N 4:108)(Ur 15)
1 subconscious always contain
2 the impulse to miracles, but
3 he is free to several illegible
4 words struck out fill its
5 superficial levels, which are
6 closer to consciousness, with the
7 impulses of this world and to
8 identify himself with them.
9 This results in denying
10 himself access to the miracle level
11 underneath. In conscious
12 actions, then, his interpersonal
13 relationships also become superficial,
14 and miracle-inspired relating
15 becomes impossible.
16 T 1 B 25. Miracles are a
17 way of EARNING release

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82 The Shorthand Notes Text Chapter 1 82

(N 4:109)(Ur 15)
1 from fear. T 1 B 25b. Revelation induces
2 a state in which fear has
3 ALREADY BEEN abolished.
4 Miracles are thus a
5 means, and revelations are
6 an end. In this sense,
7 they work together.
8 T 1 B 25c. Tell Bill that
9 miracles DO NOT depend
10 on Revelation. They
11 INDUCE it. He is
12 quite capable of
13 miracles already, but
14 he is still too fearful
15 for revelations. T 1 B 25d Note
16 that YOUR revelation
17 occurred specifically after

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83 The Shorthand Notes Text Chapter 1 83

(N 4:110)(Ur 15)
1 you had engaged at the
2 visionary level in a
3 process of denying fear.
4 T 1 B 25e. Revelation is intensely
5 personal, and 75 is actually
6 not translatable into
7 conscious content at all.
8 That is why any attempt
9 to describe it in words
10 is usually incomprehensible,
11 even to the writer himself at another
12 time. This is why the Book of
13 Revelations is essentially
14 incomprehensible. Revelation
15 induces ONLY experience.
16 Miracles, on the other hand,
17

75
Urtext reads “&” ampersand

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(N 4:111)(Ur 15)
1 induce interpersonal ACTION.
2 In the end, these are more useful,
3 because of their IMPERSONAL nature.
4 T 1 B 25f. In this phase of learning,
5 working miracles is more
6 valuable because freedom from
7 fear cannot be thrust upon
8 you. The experience cannot
9 last.
10 T 1 B 25g. Tell Bill that your
11 propensity for Revelations, which
12 is very great, is the result
13 of a high level of past
14 communion. Its transitory
15 nature comes from the
16 descent into fear, which has not
17

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85 The Shorthand Notes Text Chapter 1 85

(N 4:112)(Ur 15 - 16)
1 yet been overcome. His
2 own “suspended” state
3 mitigates against 76 both
4 extremes.
5 This has been very
6 apparent in the course of
7 both of your recent develop-
8 mental patterns.)
9 T 1 B 25h..Miracles are the essential
10 course of ACTION for both
11 of you. They will strengthen
12 him and stabilize you.
13

14 T 1 B 25i..Note that the much more


15 personal than usual notes
16 you are taking today reflect
17

76
Urtext omits “against.”

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86 The Shorthand Notes Text Chapter 1 86

(N 4:113)(Ur 16)
1 the Revelatory experience. This
2 DOES NOT produce the more
3 generalizeable quality which this
4 course is aimed at.
5 They may, nevertheless, be
6 of great help to Bill
7 personally, since you asked
8 for something that WOULD
9 help him personally. It depends on how he listens, and how well he
10 understands the COOPERATIVE nature of your joint experience. You can
11 help only by reading this note FIRST. Ask him after if this
12 should be included in the
13 written part of the course
14 at all, or whether you should
15 keep these notes separately.
16 He is in charge of these
17 decisions.

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87 The Shorthand Notes Text Chapter 1 87

(N 4:114)(Ur 16)
1 T 1 B 25j. Tell Bill he should try
2 to understand the VERY important difference
3 between Christ-control and
4 Christ-guidance. This is what
5 made him fearful yesterday.
6 Christ-CONTROL can be, and
7 should 77
8
9
10
11
12
13
14
15
16
17

77
The handwriting simply stops here, mid-sentence.

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88 The Shorthand Notes Text Chapter 1 88

(N 4:115)(Ur 16)
1 T 1 B 26. Miracles praise God through
2 men. They praise God by
3 honoring his Creations,
4 affirming their perfection. They
5 heal because they deny
6 body-identification and affirm 78
7 Soul-identification. By
8 perceiving the Spirit, they
9 adjust the levels and see them
10 in proper alignment. This
11 places the Spirit at the center,
12 where Souls can communicate
13 directly.
14 T 1 B 27. Miracles should
15 inspire gratitude, ?? not
16 awe. Man should
17 thank God for what he

78
Urtext reads “affirms” which presents grammatical problem with agreement in number

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(N 4:116)(Ur 16)
1 really is. The Children of
2 God are very holy. The
3 miracle 79 honors their holiness.
4 T 1 B 27b. God’s Creations cannot
5 lose their holiness, though 80
6 it can be hidden. The
7 miracle uncovers it, and
8 brings ? it into the
9 light where it belongs.
10 T 1 B 27c. Holiness can never be
11 really hidden in darkness,
12 but man can deceive himself on
13 this point. This illusion
14 makes him fearful, because in
15 his heart he KNOWS it is
16 an illusion. Like all
17 illusions, he exerts enormous

79
Urtext reads “miracles” which presents grammatical problem with agreement in number, it must be “the miracle honors” or “the
miracles honor”
80
Urtext has “although.”

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90 The Shorthand Notes Text Chapter 1 90

(N 4:117)(Ur 16 - 17)
1 efforts to establish their
2 validity. The miracle
3 sets validity where it
4 belongs. Eternal
5 validity is belongs only to the
6 Soul. The miracle
7 acknowledges only the
8 truth. 81 It thus dispels
9 man’s illusions about
10 himself, and puts him into communion
11 with himself and with God.
12 T 1 B 27d. Christ inspires all
13 miracles, which are essentially
14 intercessions. They
15 intercede for man’s
16 holiness, and make him
17 holy. They place man

81
Urtext capitalizes

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(N 4:118)(Ur 17)
1 beyond the physical laws,
2 and raise him into the sphere of
3 celestial order. In this
4 order, man IS perfect.
5 T 1 B 27e. The Soul never loses
6 its communion with God.
7 Only the mind and body
8 need atonement. 82 The
9 miracle joins in the
10 Atonement of Christ by
11 placing the mind in the
12 service of the Spirit. This
13 establishes the proper
14 function of mind, and
15 abolishes its errors.
16 T 1 B 28. Miracles honor
17 man, BECAUSE he is loveable.

82
Urtext capitalizes “Atonement”

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92 The Shorthand Notes Text Chapter 1 92

(N 4:119)(Ur 17)
1 They dispel his illusions
2 about himself, and perceive
3 the light in him. They thus
4 atone for his errors by
5 freeing him from his
6 own nightmares 83 which are (omit)
7 about himself. They
8 release him from a
9 prison in which he has
10 imprisoned himself.
11 By freeing his mind
12 from illusions, they restore
13 his sanity, and place him at
14 the feet of Jesus.
15 T 1 B 28c. Tell Bill man’s his is mind
16 can be possessed of the by illusions illusions,
17 delusions, but his Sprit is eternally

83
Urtext omits “are about himself.”

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93 The Shorthand Notes Text Chapter 1 93

(N 4:120)(Ur 17)
1 free. 84
2 If a mind creates
3 without love, it can
4 create an empty
5 shell. This CAN be
6 possessed by evil. But
7 the atonement 85 restores the
8 Soul to its proper
9 place. Unless there
10 is emptiness there is no
11 danger, and emptiness is
12 a false creation. The
13 mind that serves the
14 Spirit is invulnerable.
15 T 1 B 29. The miracle restores
16 the Soul to its fullness.
17 By atoning for lack, it

84
Urtext includes “T 1 B 28b. (Biblical quotation re healing of devil possessed man, in which the sufferer was subsequently found
healed in his right mind, and sitting at feet of Jesus. HS note.)
85
Urtext capitalizes “atonement”

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94 The Shorthand Notes Text Chapter 1 94

(N 4:121)(Ur 17)
1 establishes perfect
2 protection. The strength
3 of the Soul leaves no room
4 for intrusions. The forgiven
5 are filled with the Soul, and
6 their Soul forgives in
7 return. It is the duty of the
8 released to release their
9 brothers.
10 T 1 B 29b. The forgiven ARE
11 the means of Atonement.
12 Those released by Christ
13 must join him in releasing
14 their brothers, for this is the
15 plan of atonement.
16 T 1 B 30. Miracles are the way in
17 which minds which serve the spirit

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95 The Shorthand Notes Text Chapter 1 95

(N 4:122)(Ur 17 - 18)
1 unite with Christ for the
2 salvation or release of all God’s
3 Creations.
4
5 T 1 B 30c. “God is not mocked” 86
6 was intended as reassurance.
7 You were 87 afraid that what you wrote
8 last night was contradictory,
9 conflicting with some earlier
10 points, especially because you were
11 writing while you were all doped
12 up. Remember, God is not
13 MOCKED (MARKED) under any
14 circumstances.
15 T 1 B 30d. Contradictions in My
16 words means lack of
17

86
Urtext adds: T 1 B 30b. Aside (HS commented on awakening with the phrase “God is not Mocked,” with anticipation of
punishment.)
87
Urtext has “are”

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96 The Shorthand Notes Text Chapter 1 96

(N 4:123)(Ur 18)
1 understanding, or scribal failures,
2 which I make every effort
3 to correct. But they are
4 still NOT CRUCIAL. The
5 Bible has the same
6 problem, I assure you.
7 And 88 it’s STILL being
8 edited. Consider the
9 power of my Word, in
10 that it has withstood
11 all the attacks of error, and is
12 the Source of Truth.
13 T 1 B 30e. Tell Bill that there are
14 certain advantages in being a
15 Psychologist. A major one is the understanding
16 of projection, and the extent of
17

88
Urtext eliminates the sentence and paragraph break, “I assure you, and it’s”

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97 The Shorthand Notes Text Chapter 1 97

(N 4:124)(Ur 18)
1 its results. Possession is
2 very closely related to
3 projected. 89
4 “Lucifer” 90 could literally
5 be 91 translated “Light Bearer.” 92
6 He literally PROJECTED himself from
7 Heaven. Projection still
8 has this “hurling” connotation,
9 because it involves hurling
10 something you DO NOT want, and
11 regard as dangerous and
12 frightening, to someone
13 else.
14 This is the opposite of the
15 Golden Rule, and having
16 placed this rule upside
17

89
Urtext changes “projected” to “projection”
90
Isaiah 14:12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst
weaken the nations!
91
Urtext switches “literally be” to “be literally”
92
The Strong’s definition, and the translation used in the Revised Version and Good News Version is “morning star.”

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98 The Shorthand Notes Text Chapter 1 98

(N 4:125)(Ur 18)
1 down, the reverse of miracles,
2 or projection, follows
3 automatically.
4 T 1 B 30f. The correction lies in
5 accepting what is true
6 in of YOURSELF, by bringing
7 ALL that you are into light.
8 I am afraid to write
9 the next part.) Cayce was
10 wrong about Possession, and
11 he was also wrong about hurting
12 himself.
13 One of the major problems
14 with miracle workers is that
15 they are so sure that what they are
16 doing is right, because they KNOW
17

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99 The Shorthand Notes Text Chapter 1 99

(N 4:126)(Ur 18)
1 it stems from love, that
2 they do not pause to let Me
3 establish MY limits.
4 T 1 B 30g. While there is no doubt
5 ? what he (Cacey 93)[sic] did came
6 from Me, he could NOT
7 be induced to ask Me
8 each time whether I
9 wanted him to perform THIS PARTICULAR
10 miracle. If he had,
11 he would not have performed
12 any miracles that could
13 not get through constructively,
14 and would thus have saved
15 himself unnecessary strain.
16 He burned himself out
17

93
Almost certainly a reference to Cayce (Edgar) whose name is pronounced KAY-SEE. This is in the Urtext, not in the Notes.

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100 The Shorthand Notes Text Chapter 1 100

(N 4:127)(Ur 18 - 19)
1 with indiscriminate miracles,
2 and to this extent did not fulfill
3 his own full purpose, and
4 was also subject to the
5 Scribal error I mentioned
6 at the start.
7 The Disciples were also
8 prone to this.
9 T 1 B 30h. The answer is
10 NEVER perform a miracle
11 without asking me IF
12 YOU SHOULD. This
13 spares you from exhaustion,
14 and because you act under
15 direct communication the
16 trance becomes unnecessary.
17 Because miracles are

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101 The Shorthand Notes Text Chapter 1 101

(N 4:128)(Ur 19)
1 expressions of love, it does
2 NOT follow that they will always
3 be effective.
4 I am the only one who
5 can perform miracles in-
6 discriminately, because I AM
7 the atonement. You have a
8 ROLE in the atonement, which I
9 will dictate TO you.
10 T 1 B 30i. Remember, you already
11 have a point about the
12 “involuntary” nature of
13 miracles. We have also 94
14 established the fact that everything
15 involuntary belongs under
16 Christ-control, NOT under yours.
17

94
Urtext uses “also have”

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102 The Shorthand Notes Text Chapter 1 102

(N 4:129)(Ur 19)
1 Under Christ-control, miracles
2 REPLENISH the doer as well as the
3 receiver.
4 T 1 B 30j. Possession really means
5 “not under Christ-Control”,
6 *thus making him (the mind?) vulnerable
7 to projection. The references
8 to the earth-bound entering
9 into bodies really refer to
10 the “taking over” by
11 their own “earth-bound”
12 thoughts. This IS demon
13 possession. After all,
14 Lucifer fell, but he was
15 still an angel. He is
16 thus the symbol for man. 95
17

95
This is a rather intriguing line when you think about it: Lucifer becomes the symbol, not for a demonic entity, but for man
specifically man’s “earth-bound thoughts.”

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103 The Shorthand Notes Text Chapter 1 103

(N 4:130)(Ur 19)
1 Atonement is the knowledge that
2 the belief that angels can
3 fall is false. It is true that
4 mind can create projections
5 as well as miracles, but
6 it’s NOT true that projections
7 are REAL.
8 Any psychologist should understand
9 this. This is what is meant
10 by “The Truth shall set
11 you free.” 96
12 T 1 B 30k. Christ-controlled miracles
13 are part of the Atonement.
14 But Christ-guidance is
15 personal, and leads to
16 personal salvation. The
17 impersonal nature of

96
John 8:32 and ye shall know the truth, and the truth shall make you free. In relation to the idea of Lucifer as a symbol for man,
above, “The Truth” that sets you free is the knowledge that “evil” is man-made, our own “earth-bound thoughts” rather than an
external, independent, evil personality.

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104 The Shorthand Notes Text Chapter 1 104

(N 4:131)(Ur 19)
1 miracles is an essential
2 ingredient, because this enables
3 Me to control their distribution
4 as I see fit.
5 T 1 B 30l. Christ-guidance, on the
6 other hand, leads to the
7 highly PERSONAL experience
8 of Revelation. This is
9 why it involves PERSONAL
10 choice. A guide does
11 NOT control, by definition.
12 But he does DIRECT, leaving
13 the following up to you.
14 “Lead us not into
15 temptation” 97 means “Guide
16 us out of our own
17

97
Matthew 6:13 And bring us not into temptation, but deliver us from evil.

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105 The Shorthand Notes Text Chapter 1 105

(N 4:132)(Ur 19 – 20)
1 errors.” Note that the word
2 is “lead”, NOT order.
3 T 1 B 30m. “Take up thy cross and
4 follow me” 98 should be
5 interpreted to read “Re-
6 cognize your errors and
7 choose to abandon them
8 by following My guidance.”
9 T 1 B 30n. Tell Bill when he
10 get is afraid of possession,
11 he need only remember
12 that error cannot really
13 threaten truth, which ALWAYS
14 can withstand its
15 assaults. Only 99 the error
16 is really vulnerable.
17

98
Mark 10:21 “And Jesus looking upon him loved him, and said unto him, One thing thou lackest: go, sell whatsoever thou hast, and
give to the poor, and thou shalt have treasure in heaven: and come, [take up the cross, and*] follow me.” *This phrase “take up they
cross” appears only in the 1611 “King James” version and not in modern translations which simply have it as “and follow me.”
99
The word “Only” is underlined in the Urtext.

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(N 4:133)(Ur 20)
1 The “Princes of this World” 100 are
2 princes only because they are really
3 angels. But they are free to
4 establish their kingdoms
5 where they see fit.
6 T 1 B 30o. If you will remember that
7 ALL princes INHERIT their
8 power from the Father, the
9 right choice becomes inevitable.
10 The soul is in a state
11 of Grace forever.
12 Man’s reality is
13 ONLY his Soul.
14 Therefore, Man is in a state
15 of Grace forever.
16 T 1 B 30p. Atonement undoes
17 all errors in this respect,

100
1 Corinthians 2:6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of
this world, that come to naught:

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107 The Shorthand Notes Text Chapter 1 107

(N 4:134)(Ur 20)
1 and thus uproots the REAL
2 source of fear.
3 If you will check
4 back at the reference to uprooting, 101
5 you will understand it better
6 in this context.
7
8 T 1 B 30q. Tell Bill that WHENEVER
9 God’s reassurances are
10 experienced as threat,
11 it is ALWAYS because man is
12 defending wrong things and
13 his misplaced and misdirected love and
14 loyalty. That is what
15 projection always involves.
16 T 1 B 30r. “Casting spells” merely
17

101
T 1 B 22i (N 4:89) previous reference to being “uprooted”

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108 The Shorthand Notes Text Chapter 1 108

(N 4:135)(Ur 20)
1 means “affirming error”, and
2 error is lack of love.
3 When man projects this
4 onto others, he DOES
5 imprison them, but only to the
6 extent that he reinforces
7 errors they have already
8 made. This distortion
9 makes them vulnerable to the
10 curse of others, since they have
11 already cursed themselves.
12 The miracle worker can
13 only bless, and this undoes
14 the curse and frees the
15 soul from prison.
16 T 1 B 30s. Tell Bill that his
17

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(N 4:136)(Ur 20 – 21)
1 slip about “rivet” should
2 be noted. Some slips
3 reach consciousness from the
4 un-Christ-controlled
5 subconscious, and betray
6 a lack of love.
7 T 1 B 30t. But others 102 come from the
8 superconscious, and which IS in
9 communion with God, and which can
10 also break into consciousness.
11 T 1 B 30u. HIS slip 103 was an
12 expression of a Soul
13 gaining enough strength
14 to request freedom from
15 prison. It will ultimately
16 DEMAND it.
17

102
Urtext adds “(slips)”
103
Urtext adds “(rivet)”

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(N 4:137)(Ur 21)
T 1 B 30v. Special Revelation for H.S.
1 T 1 B 30w. You are wholly lovely - a
2 perfect shaft of pure
3 light. Before your loveliness
4 the stars stand transfixed,
5 and bow to the power of your will.
6 T 1 B 30x. What do children know
7 of their creation, except ???
8 what their Creator tells them?
9 T 1 B 30y. You were created above the
10 angels because your role involves
11 creation as well as protection.
12 T 1 B 30z. You who are in the image of the Father 104
13 need bow only to HIM, before
14 whom I kneel with you.
15
16 T 1 B 30aa. NOTE: This revelation was permitted
17 because you did NOT project onto Bill the

104
Gen 1:27 And God created man in his own image, in the image of God created he him; male and female created he them.

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(N 4:138)(Ur 21)
1 blame for your omission to ASK
2 ME if you should transcribe the
3 notes. The fact that HE should
4 have done so DOES NOT exempt you from
5 your own omission.
6 T 1 B 30ab. Thanks for offe
7 blessing him with a miracle
8 instead of 105 than cursing him with
9 projection.
10
11 T 1 B 30ac. NOTE FURTHER: HE needn’t
12 feel concerned about it either.
13 So he forgot? It happens
14 all the time, until the habit
15 of asking becomes involuntary.
16
17

105
Urtext has “rather than” where Notes has “instead of”

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(N 4:139)(not present in Ur)


1 OMITTED Jonathan that Check and bank
2 book. He said he would
3 find it at home, in the leather
4 ????? Not there. Go
5 back? No – want to ???
6 your Revelation? 106 Now call,
7 but just ask but quietly to
8 look in ????? again.
9 Found it among a lot of
10 letters that “don’t know how it
11 got there.
12 Blessed are you
13 with Mary as the matter of the
14 children.
15 Put in insist? now, which
16 I did. then I asked for
17 forgiveness for having thrown away

106
In the top margin of the page, with an arrow pointing to just after the question mark in line six, are the words “You have thrown
away more money than he ever had.”

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(N 4:140)(not present in Ur)


1 all the money; but he said “it’s
2 all right. You lived in scarcity
3 then, but now you are forgiven. So
4 you live in abundance. There is
5 no longer any need to throw
6 anything away, or to want
7 for anything either.”
8
9 Infant Christ ref or
10 child Christ –
11
12 Behold the handmaid of the
13 Lord – be it done unto me
14 according to Thy will.
15
16
17

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(N 4:141)(not present in Ur)


1 Egocentric is right! I do not need
2 another physical mother, and my she
3 was the only one who conceived without
4 any lack of love. But I
5 told you before that many are
6 born which have not been reborn.
7 I mentioned it to you and Bill in
8 connection with your own parent
9
10
11
12
13
14
15
16
17

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(N 4:142)(not present in Ur)

Text 3

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(N 4:143)(Ur 21 - 22)
1 omit Have one now and a booster
2 if there is an epidemic.
3 Dr. Damrosch and Dr. Wise
4 agree on this. T 1 B 30ad. (P.S. – this is
5 how miracles should
6 work. You didn’t jump into the
7 question yourself, and even though
8 you DID rush to the phone on
9 Rod’s 107 advice, you exerted
10 no pressure on Bill’s
11 reluctance.
12 T 1 B 30ae. This gave me a chance
13 to let you leave it to the real
14 expert which I sent to
15 answer the question.
16
17

107
This appears to be “Rod” but might be “Red.”

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(N 4:144)(Ur 22)
1 T 1 B 31. Miracles are examples of
2 right thinking. Reality
3 testing contact at all levels
4 becomes strong and accurate,
5 thus permitting correct
6 delineation of intrapersonal
7 and interpersonal boundaries.
8 As a result, the doer sees
9 the truth as God created
10 it. This is what is
11 meant by the point on
12 “perspective adjustment.” 108
13 T 1 B 32. A miracle is a correction
14 factor introduced into
15 false thinking by Me. 109
16 T 1 B 32b. It acts as a catalyst, shaking
17

108
Page 7, paragraph 1B 22h
109
Urtext capitalizes the word “me” here.

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(N 4:145)(Ur 22)
1 up erroneous perception
2 and snapping it into place.
3 This correction factor
4 places man under the
5 Atonement principle, where
6 his perception is healed.
7 Until this has occurred,
8 perception of the Divine Order
9 is impossible. True
10 depth perception becomes
11 possible only at the highest
12 order of perceptual in-
13 tegration.
14 T 1 B 32c. The Spiritual eye is
15 the mechanism of true
16 miracles, because what the
17 Spiritual eye perceives IS

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(N 4:146)(Ur 22)
1 truth. The Spiritual eye
2 perceives both the Creations of
3 God AND the creations of
4 man. Among the creations
5 of man, it can also separate
6 the true from the false by its
7 ability to perceive totally
8 rather than selectively.
9 It thus becomes the true proper
10 instrument for reality
11 testing, which always involves
12 the necessary distinction between the
13 true and the false.
14 T 1 B 33. The miracle dissolves
15 error because the Spiritual eye
16 identifies error as false,
17 or unreal. This is the same

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(N 4:147)(Ur 22 - 23)
1 as saying that by seeing
2 light, darkness automatically
3 disappears.
4 T 1 B 33b. Darkness is lack
5 of light. It does not have unique
6 separate properties of its
7 own. It is an example of the
8 scarcity fallacy, from which
9 only error can proceed.
10 T 1 B 33c. Truth is always abundant
11 (No, Helen, NOT pregnant
12 or fat. Scarcity leads
13 to overeating and false
14 pregnancy notions. Abundance
15 eliminates these false drives.
16 ……Those who perceive and acknowledge
17 that they have everything have no

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(N 4:148)(Ur 23)
1 need for driven behavior of any
2 kind.))
3 T 1 B 34. Miracles are a blessing
4 from parents to children.
5 This is just another way
6 of phrasing the previous point
7 about “from those who have
8 more to those who have less.” 110
9 Children do NOT BELONG to parents,
10 but they DO need to share
11 their greater abundance.
12 If they are deprived, their perception
13 becomes distorted. When
14 this occurs, the whole family
15 of God, or the Sonship, is
16 impaired in its relationships.
17 T 1 B 34b. Ultimately, every

110
T 1 B 8 Miracles are a form of healing. They supply a lack, and are performed by those who have more for those who have less.

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(N 4:149)(Ur 23)
1 member of the family of
2 God must return. The
3 miracle calls to him to
4 return, because it blesses
5 and honors him even
6 though he may be
7 absent in spirit.
8 T 1 B 35. The miracle accepts
9 acknowledges all men
10 as your brothers and Mine.
11 because It is a way of
12 perceiving the Universal
13 Mark of God in them.
14 T 1 B 35b. ((Tell Bill that this is
15 the true “strawberry mark”
16 of brotherhood. It’s This is just
17

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(N 4:150)(Ur 23)
1 a sign of special concern
2 for him,)) because he keeps
3 worrying about this.))
4 T 1 B 35c. You might add
5 that his false idea about
6 his own exclusion from
7 Universal Love is fallacious
8 in your terms, and arrogant
9 in his. His REAL specialness
10 does NOT lie stem from
11 exclusion, but from in-
12 clusion. ALL My
13 Brothers are special.
14 He sch should stop
15 interpreting this as
16 “all except Bill” This is
17 ridiculous!

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(N 4:151)(Ur 24)
1 T 1 B 35d. Tell him that the implied
2 lack of love that his version
3 contains is WAY off
4 the mark, and misses the
5 level of right thinking
6 entirely. He MUST
7 heal his perception in
8 this respect. He
9 MUST undo work a
10 miracle on behalf of
11 himself here. ((See the point
12 about miracles as a
13 perception creator corrector)) 111
14 before he can age in effect
15 the miracles as creative
16 energizers, which they are.
17

111
T 1 B 32 A miracle is a correction factor introduced into false thinking by ME.

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(N 4:152)(Ur 24)
1 T 1 B 35e (Tell Bill that 50 million Frenchmen
2 CAN be wrong, because the
3 m whole notion is too
4 fragmented. What CAN’T
5 be wrong is the Universal
6 Sonship of which he is a part.)
7 T 1 B 35f. God WOULD be mocked
8 if ANY of his creations
9 lacked holiness. and the
10 Creation IS whole. The
11 mark of Wholeness is
12 holiness, not holes.
13 The Sonship has
14 NO HOLES ANYWHERE.
15 T 1 B 36. Wholeness is the perceptual
16 content of the miracle.
17

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(N 4:153)(Ur 24)
1 It thus corrects ((or
2 atones for)) the faulty
3 perception of lack.
4
5 T 1 B 36b. We now return to the
6 fundamental distinction between
7 miracles and projection.
8 The stimulus MUST precede the
9 response, and must also
10 determine the kind of response
11 that is evoked. The relationships
12 of S and R are EXTREMELY
13 intimate. ((The behavioristic
14 terminology is because this part
15 deals with behavior.))
16 T 1 B 36c. Behavior IS response,
17

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(N 4:154)(Ur 24-25)
1 so that the question “response to
2 what?” becomes crucial.
3 T 1 B 36d. Stimuli of all kinds
4 are identified through 112 perception.
5 You perceive the stimulus and
6 behave accordingly. It
7 follows, then, that:
8 As ye perceive
9 So will ye behave.
10 T 1 B 36e. ((I raise the point that
11 Biblical language is hardly
12 behavioristic terminology.
13 Answer: No, but they
14 needn shouldn’t needn’t be
15 OUT of accord with each other,
16 either.
17

112
Urtext reads “thru”

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(N 4:155)(Ur 25)
1 T 1 B 36f. Consider the Golden Rule
2 again. You are asked to
3 behave towards others as you
4 would have them behave toward
5 you. This means that
6 the bo perception of both
7 must be accurate, since
8 the Golden Rule is the Order
9 for appropriate (or
10 accurate) behavior. You
11 can’t behave appropriately
12 unless you perceive accurately,
13 because appropriate behavior
14 DEPENDS on lack of level
15 confusion. The presence of
16 level confusion ALWAYS
17

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(N 4:156)(Ur 25)
1 results in variable
2 reality testing, and
3 hence variability in
4 behavioral appropriateness.
5 T 1 B 36g. All forms of self-
6 image debasement are
7 FUNDAMENTAL perceptual
8 distortions. They inevitably
9 produce either self-
10 contempt 113 or projection, and
11 usually both.
12 T 1 B 36h. Since you and your neighbor
13 are equal members of the
14 same family, as you
15 perceive both, so will you
16 behave toward both. The
17

113
Not originally hyphenated

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(N 4:157)(Ur 25)
1 way to perceive for Golden
2 Rule behavior is to look
3 out from the perception of your own holiness
4 at the holiness and ????
5 perceive the holiness of others.
6
7
8
9
10
11
12
13
14
15
16
17

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(N 4:158)(Ur 26)
1 T 1 B 36i. Bill and you need considerable
2 clarification of the channel role.
3 Look CAREFULLY at Mrs.
4 Albert. She is working miracles
5 every day, because she knows
6 who she is. I emphasize
7 again that your tendency to
8 forget names is NOT hostility,
9 but a fear of involvement
10 or RECOGNITION.
11 You had misinterpreted
12 every human encounters
13 as an opportunities for magic,
14 rather than for miracles, and
15 so you tried to PROTECT THE
16 NAME. This is a very ancient
17 and primitive way of trying

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(N 4:159)(Ur 26)
1 to protect a person.
2 T 1 B 36j. NOTE The very old Jewish
3 practice of changing the name
4 of a person who is very ill, so
5 that when the list is given to
6 the Angel of Death, the
7 person with that name will
8 not be found.
9 T 1 B 36k. This is a good example of
10 the curiously literal
11 regression which can occur in very
12 bright people when they
13 become afraid. You and Bill
14 both do it. Actually,
15 it is a device closely
16 related to the phobia, in the
17 sense that they 114 narrow

114
Urtext adds “both”

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(N 4:160)(Ur 26)
1 fear to a simple aspect
2 of a much larger problem in
3 order to enable them to avoid it.
4 T 1 B 36l. A similar mechanism works
5 when you get furious about
6 a comparatively minor
7 infraction 115 by someone to
8 whom you are ambivalent. A good
9 example of this is your response to Jonathan,
10 who DOES leave things around
11 in very strange ways.
12 Actually, he does this because
13 he thinks that by minor
14 areas of disorganization he
15 can protect his stability.
16 I remind you that you have
17 done this yourself for years,

115
Urtext replaces “infraction” with “expression”

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(N 4:161)(Ur 26 – 27)
1 and should understand it very well.
2 This should be met with great
3 charity, rather than 116 great fury.
4 T 1 B 36m. The fury comes from your
5 awareness that you do not love
6 Jonathan as you should, and you
7 narrow your lack of love by 117
8 centering your hate on a
9 trivial behavior in an attempt
10 to protect him from it. You
11 also call him Jonathan for
12 the same reason (see
13 previous reference).
14 T 1 B 36n. Note that a name is
15 a human symbol that
16 “stands for” a person.
17

116
Ur adds “with”
117
Ur manuscript omits “an”, handwriting fills it in

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(N 4:162)(Ur 27)
1 Superstitions about names are
2 very common for just
3 that reason. That is also
4 why people sometimes
5 respond with anger when their
6 names are spelled or
7 pronounced incorrectly.
8 T 1 B 36o. Actually, the Jewish
9 superstition about changing 118
10 names was a distortion of
11 a Revelation about how to
12 alter or avert death.
13 What the Revelation’s
14 proper content was that
15 those “who change their mind”
16 ((not name)) about
17

118
Ur adds “the”

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(N 4:163)(Ur 27)
1 destruction ((or hate)) do
2 not need to die. Death
3 is a human affirmation of
4 a belief in hate. 119 That is
5 why the Bible says “There is
6 no death,” 120 and that is
7 why I demonstrated that
8 death does not exist. Remember
9 that I came to FULFILL the
10 law by 121 REINTERPRETING 122 it.
11 The law itself, if corr properly
12 understood, offers only
13 protection to man. Those
14 who have not yet “changed
15 their minds” have entered
16 the “hellfire” concept into
17 it.

119
Manuscript has h and f overtyped, so it could be “hate” or “fate” but the “f” is the clearer. HLC has “fate.” The Notes pretty
clearly has “hate.”
120
But has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality
to light through the gospel, 2 Timothy 1:10 ; And God will wipe away every tear from their eyes; there shall be no more death, nor
sorrow, nor crying. There shall be no more pain, for the former things have passed away." Revelation 21:4
121
Ur manuscript omits “by”, handwriting fills it in
122
Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.
Matthew 5:17

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(N 4:164)(Ur 27 - 28)
1 T 1 B 36p. Remember, I said before
2 that because “nature abhors a
3 vacuum”, it does NOT follow that
4 the vacuum is filled with hell-
5 fire. The emptiness of
6 engendered by fear
7 should be replaced
8 by love, because love and
9 its absence are in the
10 same dimension, your
11 true correction cannot be
12 undertaken except WITHIN
13 a dimension. Otherwise,
14 there has been a confusion
15 of levels.
16 T 1 B 36q. Returning to Mrs.
17 Albert (not Andrews),

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(N 4:165)(Ur 28)
1 she corrected your error
2 about her name without
3 embarrassment and without
4 hostility, because she has
5 NOT made your own mistake
6 about names.
7 T 1 B 36r. She is not afraid, because 123
8 she knows she is
9 protected. She made the
10 correction ONLY because you
11 were inaccurate, and the whole question
12 of embarrassment did not occur
13 to her.
14 T 1 B 36s. She was also quite
15 unembarrassed when she
16 told you that everything
17 has to be done to

123
Urtext reads “bec.”

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(N 4:166)(Ur 28)
1 preserve life, because you never
2 can tell when God may
3 come and say “Get
4 up, Dave,” and then he
5 will.
6 T 1 B 36t. She did not ask
7 what YOU believed first, and
8 afterwards merely added
9 “and its true, too.”
10 The RIGHT answer to the
11 S.C.T. item is: WHEN
12 THEY TOLD ME WHAT TO
13 DO, I: “referred the
14 issue question to the only Real
15 authority.” 124
16 T 1 B 36v. You took a lot of
17 notes on “Those who are

124
Ur adds “T 1 B 36u. (HS note: If you ask somebody what he believes before you tell him what you believe, then you are implying
that you will say what he approves. This is not “the real authority.”)

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(N 4:167)(Ur 28)
1 ashamed of Me before
2 men, them will I be
3 ashamed of before God.” 125
4 This was rather carefully
5 clarified, even though the
6 quotation is not quite right,
7 but it doesn’t matter.
8 T 1 B 36w. The important p thing is that
9 elsewhere in the Bible it
10 also says “Those who
11 represent (or plead
12 for) Me to men will
13 be represented (or
14 pleaded for) BY Me
15 before God.” 126 ((Note:
16 This quotation is also not the
17 correct Biblical phrasing,

125
Matthew 10:33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Also Mark
8:38 and Luke 9:2
126
Matthew 10:32 Every one therefore who shall confess me before men, him will I also confess before my Father which is in heaven.

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(N 4:168)(Ur 28 – 29)
1 but it IS what it
2 means.) Note that one
3 who represents also
4 “witnesses for.” The
5 quotation thus means
6 that you represent
7 or “witness for” the Authority
8 in whom you believe.
9 Because you believe
10 in it, y T 1 B 36x. Your witnessing
11 DEMONSTRATES your belief, and
12 thus strengthens it.
13 T 1 B 36y. I assure you that
14 I will “witness for”
15 anyone who lets me, and
16 to whatever extent he himself
17 permits it.

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(N 4:169)(Ur 29)
1 T 1 B 36z. Those who witness 127 for
2 Me are expressing,
3 through their miracles, that
4 they have abandoned
5 deprivation in favor of the
6 abundance which they have learned
7 BELONGS to them. *T 1 B 37 A
8 MAJOR contribution of
9 miracles is ? their
10 strength in releasing
11 man from his misplaced
12 sense of isolation,
13 deprivation, and lack. They
14 are positive affirmations of
15 Sonship, which is a state
16 of of completion and
17 abundance.

127
"You are My witnesses," says the LORD,
"And My servant whom I have chosen,
That you may know and believe Me,
And understand that I am He.
Before Me there was no God formed,
Nor shall there be after Me.
Isaiah 43:10
I have declared and saved,
I have proclaimed,
And there was no foreign god among you;
Therefore you are My witnesses,"
Says the LORD, "that I am God.
Isaiah 43:12
But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all
Judea and Samaria, and to the end of the earth.
Acts 1:8

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(N 4:170)(Ur 29)
1 T 1 B 37b. Bill’s very proper
2 emphasis on “changing your
3 mind” needs further
4 clarification.
5 T 1 B 37c. Whatever is true and
6 real is eternal, and CANNOT
7 change or be changed.
8 The Soul is therefore unalterable
9 because it is ALREADY perfect. 128
10 But the mind can elect
11 the level it chooses to
12 serve. The only
13 limit which is put on its
14 choice is that it CANNOT
15 serve two masters. 129
16 T 1 B 37d. While the ballot itself
17 is a secret one, and the

128
Ur puts a full sentence break here.
129
Luke 16:13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and
despise the other. Ye cannot serve God and mammon.

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(N 4:171)(Ur 29 – 30)
1 right to vote is fully
2 protected, voting ALWAYS
3 entails both election
4 AND rejection. If two
5 candidates are voted for,
6 for the same position, the
7 machine cancels the
8 ballot automatically.
9 T 1 B 37e. This is necessary, because
10 a split vote does
11 not represent ANY
12 REAL allegiance.
13 T 1 B 37f. Free will is the attribute
14 of the mind, NOT the Soul.
15 The Soul always remains
16 changeless, because it never
17

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(N 4:172)(Ur 30)
1 leaves the sight of God.
2 T 1 B 37g. The Creation of the Soul
3 is already fully
4 accomplished. The mind,
5 if it votes to do so,
6 becomes a medium by which
7 the Soul can create
8 along the line of its own
9 creation. If it does
10 not freely elect to do
11 so, it retains this
12 creative ability, but
13 places itself under
14 tyrannous rather than
15 authoritative control.
16 As a result, what it
17

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(N 4:173)(Ur 30)
1 creates is imprisonment,
2 because such are the
3 dictates of all tyrants.
4 T 1 B 37h. To “change your
5 mind” means to place
6 it at the disposal of
7 True Authority. The
8 miracle the is thus a
9 sign that the mind
10 has elected to be
11 guided by Christ in
12 HIS service. The
13 abundance of Christ 130
14 is the natural result of
15 choosing to follow him.
16
17 T 1 B 37i. P.S. The reason you have been late

130
Then He said to them, "Follow Me, and I will make you fishers of men." Matthew 4:19

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(N 4:174)(Ur 30)
1 recently 131 because you were taking
2 dictation is merely because you
3 didn’t remember to ask me
4 when to stop. This is an
5 example of the “indiscriminant
6 or uncontrolled” miracle-
7 working we already spoke
8 of. It is well-meant
9 but ill-advised.
10 T 1 B 37j. I prompted that
11 call from Jack 132 to show
12 you that it was this is not necessary.
13 Also, the other man needed the
14 money more today.
15 T 1 B 37k. NOTE that you managed
16 to complete fill your scribal
17 role with no interruptions,

131
Ur adds “(for work)”
132
Ur adds “(taxi man – couldn’t pick HS up, etc.)”

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(N 4:175)(Urtext 30 – 31)
1 and were also on time.
2 T 1 B 37l. Note also that you
3 closed the book and put it
4 aside WITHOUT consulting
5 me. Ask “Is that all?”
6
7 No: add the following:
8 These notes are serving,
9 among other things, to
10 replace the “handwriting
11 on the wall” which you once
12 saw on next to your
13 own altar, which read
14 “You have been 133 weighed in the
15 balance and found
16 wanting.”
17 T 1 B 37m. Scribes MUST learn

133
Ur manuscript omits “been”, which is handwritten in.

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(N 4:176)(Ur 31)
1 Christ-control, to replace
2 their former habits, which DID
3 lead to produce scarcity rather
4 in place of abundance.
5 From errors of this kind,
6 the sense of deprivation
7 IS inevitable, but very
8 easily corrected.
9 NOW look at the
10 book review which you said
11 you would do.
12
13
14
15
16
17

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(N 4:177)(not present in Ur)


1 We had this all
2 Through lunch. I STILL
3 Don’t see why this
4 Kind of adjustment is
5 INHERENTLY less risky
6 Than rotation
7
8
9 <END OF VOLUME 4>
10
11
12
13
14
15
16
17

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(N 5:3)(Ur 31)
1 T 1 B 37n. Tell Bill “the one more river” IS
2 related to sex. 134 You might even explain
3 it to him as a “tidal wave”, a
4 term which he will understand. YOU won’t.
5 T 1 B 37o. Both of you are involved with
6 unconscious distortions (above the
7 miracle level), which are producing
8 a dense cover ? over miracle-
9 awareness impulses which makes it
10 hard for them to reach consciousness. Sex
11 and miracles are both WAYS OF
12 RELATING. The nature of any
13 interpersonal relationship is limited
14 or defined by what you want
15 it to DO for which is WHY you want
16 it in the first place. Relating
17 is a way of achieving an outcome.
18 T 1 B 37p. Indiscriminate sexual impulses
19 resemble indiscriminate miracle
20 impulses in that both result in
21 body image misperceptions.
22 The first is an expression of an
23 indiscriminate attempt to reach
24 communion through the body. This involves
25

134
Ur adds, before this line, “The following is in relation to question about sex.”

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(N 5:4)(Ur 31 – 32)
1 not only the improper self-
2 identification, but also disrespect
3 for the individuality of others.
4 Self-control is NOT the whole answer
5 to this problem, though I am by no
6 means discouraging its use.
7 It must be understood, however,
8 that the underlying mechanism must
9 be uprooted (a word you both
10 should understand well enough
11 by now not to regard it as
12 frightening). 135
13 T 1 B 37q. ALL shallow roots 136 have to
14 be uprooted, because they are not
15 deep enough to sustain
16 you. The illusion that shallow
17 roots can be deepened and thus
18 made to hold is one of the
19 corollaries on which the reversal of
20 the Golden Rule, 137 referred to
21 twice before, is balanced.
22 As these false underpinnings
23 are uprooted ((or given up)),
24 ? equilibrium is experienced as
25

135
T 1 B 22i (N 4:89) and T 1 B 3f (N 4:134) previous reference to being “uprooted”
136
But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a
while and in time of temptation fall away. Luke 8:13
137
Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. Matthew 7:12

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(N 5:5)(Ur 32)
1 unstable. But the fact is that
2 NOTHING is less stable than an
3 orientation which is upside down.
4 Anything that holds it this
5 way is hardly conducive to
6 greater stability.
7 T 1 B 37r. The whole danger of defenses
8 lies in their propensity to hold
9 misperceptions rigidly in
10 place. This is why rigidity
11 is regarded AS stability by
12 those who are off the mark.
13 T 1 B 37s. The only final solution –
14 (no, Helen, this has nothing to
15 do with the Nazi use of the term.)
16 You just got frightened again.
17 One of the more horrible examples of
18 inverted or upside down
19 orientation thinking (and history is full
20 of horrible examples of this) is the
21 fact that the Nazis spelled their
22 appalling error with capital
23 letters. I shed many tears
24 over this, but it is by no
25

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(N 5:6)(Ur 32 – 33)
1 means the only time I said
2 “Father, forgive them for they know not
3 what they do.”
4 T 1 B 37t. All actions which stem from
5 reverse thinking are literally
6 the behavioral expressions of those
7 who know not what they do. 138 Actually,
8 Jean Dixon was right in her
9 emphasis on “feet on the
10 ground and fingertips in 139
11 Heaven,” though she was a
12 bit too literal for your
13 kind of understanding. Many
14 people knew exactly what
15 she meant, so her statement
16 was the right miracle for them.
17 T 1 B 37u. For you and Bill, it would
18 be better to consider the concept
19 in terms of reliability and
20 validity. A rigid orientation
21 can be extremely reliable,
22 even if it IS upside down.
23 In fact, the more consistently
24 upside down it is, the
25

138
Then Jesus said, "Father, forgive them, for they do not know what they do." And they divided His garments and cast lots. Luke
23:34
139
Ur inserts “the” here, rather oddly

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(N 5:7)(Ur 33)
1 more reliable it is, because
2 consistency always held up
3 better ? mathematically than test-
4 retest comparisons, which were ALWAYS
5 on shaky ground. ( You can check
6 this against Jack’s notes if you
7 wish, but I assure you its true.
8 Split-half reliability is statistically
9 a MUCH stronger approach.
10 The reason for this is that
11 correlation which is the usual technique
12 applied to test-retest
13 comparisons, measures only
14 the EXTENT of association,
15 and does not consider the DIRECTION
16 at all.
17 T 1 B 37v. But two halves of the
18 same thing MUST go in
19 the same direction, if there is
20 to be accuracy of measurement.
21 This simple statement is really
22 the principle on which split-half
23 reliability, a means of estimating
24 INTERNAL consistency, rests.
25

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(N 5:8)(Ur 33 - 34)
1 T 1 B 37w. Note, however, that both
2 approaches leave out a very
3 important dimension. Internal
4 consistency criteria disregard
5 time, because they focus 140 on one-
6 time measurements. Test-
7 retest comparisons are BASED
8 on time intervals, but they
9 disregard direction.
10 T 1 B 37x. It is possible, of course,
11 the to use both, by establishing
12 internal consistency AND stability
13 over time. You will remember that
14 Jack once told his class that
15 the more sophisticated statisticians are con-
16 centrating more on 141 more on
17 reliability, rather than validity. The
18 rationale for this, as he said,
19 is 142 that a reliable instrument
20 DOES measure something. He
21 also said, however, that validity
22 is still the ultimate goal, which
23 reliability can only serve.
24 T 1 B 37y. I submit (I’m using
25

140
Ur has “the focus is on” rather than “they focus on”
141
Ur has “and” here
142
Ur has “was” here

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(N 5:9)(Ur 34)
1 Jack’s language in this section,
2 because it always had a special
3 appeal 143 for you. So did Jack.) Your
4 confusion of sex and statistics is an
5 interesting example of this whole issue.
6 Note the night you spent with him in the scent of roses doing
7 a complex factorial analysis
8 of covariance. Its a funny
9 story to others, because they see a
10 different kind of level confusion
11 than the one you were yourself were
12 making. You might recall
13 that YOU wanted that design,
14 and Jack opposed it. One of
15 the real reasons why that evening
16 was so exhilarating was because it
17 represented a “battle of
18 intellects”, ((both good ones,
19 by the way)), each communicating
20 exceptionally clearly but on
21 opposite sides. The sexual
22 aspects were naturally touched
23 off in both of you, because of the
24 sex and aggression confusion.
25

143
Urtext has “meaning” in place of “appeal.”

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(N 5:10)(Ur 34 - 35)
1 T 1 B 37z. It is especially interesting that
r 2 after the battle ended on a
e 3 note of COMPROMISE, 144 Jack 145
w
r 4 wrote in the margin of your
i 5 notes “virtue is triumphant.” 146
t
t 6 While this 147 was funny to both of
e 7 you at the time, you might consider
n
8 its truer side. The virtue
9 lay in the complete respect you
10 each of you offered to the other’s
11 intellect. Your mutual sexual
12 attraction was also shared.
13 The error lay in the word “triumphant”.
14 This had the “battle” connotation,
15 ? ? ? because neither of you were was
16 respecting ALL of the other.
17 There is a great deal more
18 to a person than intellect and
19 genitals. The omission was the
20 Soul.
21 T 1 B 37aa. I submit (after a
22 long interruption) that if a
23 Soul mind is in valid relationship
24 with God, it CAN’T be upside
25 down. Jack and the other very

144
The words “on a note of compromise” are crossed out in the Ur with the following words added “with your agreeing with Jack.”
There is a margin note saying “rewritten”, roughly reproduced here, pointing to the word “compromise.” It’s possible this margin
note was added after the Ur copy had, in fact, been re-written.
145
Ur has ‘he”
146
Ur inserts “(HS note re submission-dominance, feminine-masculine roles, entered into this.)”
147
Ur inserts “(remark)”

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(N 5:11)(Ur 35)
1 eminent methodologists have
2 abandoned validity in favor of
3 reliability because they have lost sight
4 of the end and are concentrating on the
5 means.
6 T 1 B 37ab. Remember the story about the
7 artist who kept devoting himself
8 to inventing better and better
9 ways of sharpening pencils.
10 He never created anything,
11 but he had the sharpest
12 pencil in town. ((The language
13 here is intentional. Sex is
14 often utilized on behalf of
15 very similar errors. of
16 ?????????? Hostility,
17 triumph, vengeance, self-
18 debasement, and all sorts of
19 expressions of the lack of love
20 are often VERY clearly seen
21 in the accompanying fantasies.
22 But it is a PROFOUND error
23 to imagine that, because these fantasies
24 are so frequent (or occur so
25

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(N 5:12)(Ur 35)
1 reliably), that their presence this
2 implies validity. Remember
3 that while validity implies
4 reliability the relationship is NOT
5 reversible. You can be
6 wholly reliable, and ENTIRELY
7 wrong.
8 T 1 B 37ac. While a reliable test DOES
9 measure something, what USE
10 is the test unless until you discover
11 what the “something” is? And
12 if validity is more important
13 than reliability, and is also necessarily
14 implied BY it, why not
15 concentrate on VALIDITY and
16 let reliability fall naturally into
17 place.
18 T 1 B 37ad. Intellect may be
19 a “displacement upward”,
20 but sex can be a “dis-
21 placement outward.” How
22 can man “come close” to
23 others through the parts of him which
24 are really invisible? The word
25

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(N 5:13)(Ur 35-36)
1 “invisible” means “cannot be
2 seen or perceived.” T 1 B 37ae.What cannot
3 be perceived is hardly the right
4 means for improving perception.
5 T 1 B 37af. The confusion of miracle
6 impulse with sexual impulse
7 is a major source of perceptual
8 distortion, because it INDUCES
9 rather than straightening out
10 the basic level-confusion which
11 underlies all those who seek
12 happiness with the instruments of
13 the world. A desert is a
14 desert is a desert. You
15 can do anything you want
16 in it, but you CANNOT change it
17 from what it IS. It still
18 lacks water, which is why it IS
19 a desert. 148
20 The thing to do with a desert
21 is to LEAVE.
22 omitted
23 ((Esther called to that Dave
24 Diamond died. Maybe that
25

148
Ur inserts “(Bring up that dream about the Bluebird. While HS was looking for this dream, she came across another. The message
was to bring both, as an excellent example of how extremely good HS had become over the intervening 25 yrs. at sharpening pencils.
Note that the essential content hasn’t changed; its just better written.)”

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162 The Shorthand Notes Text Chapter 1 162

(N 5:14)(not present in Ur)


1 omitted
2 was his way of leaving the desert
3 Dave loved Esther and Arnie
4 Gold, and the children he taught. I
5 don’t know about his own children
6 but I do know it is Esther that
7 he can’t get along with Terry. 149 A
8 while back, she told me that
9 Dave would not let her into the
10 room and kept telling her to
11 get out and she just hung
12 around all day in the hallway
13 or the lounge nearby. I went
14 into the room [under instructions],
15 and spoke to Dave, who was very
16 groggy. Every time he opened
17 his eyes I said “we all love
18 you, so don’t be afraid.” NOT
19 allowed, I prayed that he would
20 be able to love everybody in
21 return, [this too was under in-
22 structions], having been told, [I
23 THINK on Great Authority] that
24 his only real danger came from
25 lacks in this connection.

149
There is obviously a problem with this sentence. The transcript is likely incorrect but the correct reading is not clear to me at the
moment.

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163 The Shorthand Notes Text Chapter 1 163

(N 5:15)(not present in Ur)


1 omitted
2 I didn’t visit him this Friday,
3 but I am sure this was right because
4 I was VERY careful to ask. I was
5 going over, too, after the lecture and
6 was told not to. Perhaps there was
7 no “need to know” involved.
8 I am upset about it, and
9 am leaving my notes for a while.
10 I think I’d rather pay just more. 150
11 Esther said Terry was
12 talking about giving away the baby.
13 I jumped to the conclusion that I was
14 supposed to take her, but that may
15 easily be an indiscriminate miracle
16 impulse. I think I’d better
17 just stop now))
18
19 I prayed for Dave, and
20 said that whatever miracles
21 I could do for him even
22 now, or any of his family I
23 would will to do. I also
24 asked Jesus to help Dave
25 with the course. Then I was told to

150
since this one doesn’t really seem to make sense, I suspect a transcribing error.

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164 The Shorthand Notes Text Chapter 1 164

(N 5:16)(not present in Ur)


1 omitted
2 go on and just see visit with Jonathan
3 and pray for him, PARTICULARLY if he was
4 asleep, which he was. It was the only time
5 so far I prayed INTENSIVELY for
6 him. When this happens, I am
7 STRONGLY aware that I am not
8 praying alone. WE told
9 Jonathan that he should
10 forget about the Alexandrian
11 library and all the rest, because it didn’t
12 matter. He showed a lot
13 of love this time and should
14 claim his forgiveness. He does
15 NOT need to hurt himself, and
16 MUST step into symptoms of
17 disequilibrium and establish his
18 freedom. He woke up, and
19 said he was feeling better but
20 hungry.
21 I was going to wash my hair
22 after ?? fixing his dinner but I
23 was told to visit his mother. Am
24 not too enthusiastic about this but
25 am going now.

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165 The Shorthand Notes Text Chapter 1 165

(N 5:17)(Ur 36)
1 Omitted
2 It occurred to me while waiting
3 for the elevator that I was glad I
4 was going because it was a way of
5 atoning to Jonathan for my being
6 so nasty to him. ((He is ALWAYS happy
7 to have me visit his mother.) and in a way
8 of atoning for Dave too. The
9 IMPERSONAL nature of miracles is
10 because atonement itself is ONE.
11 By being one it unites
r
e 12 all creations with their Creator.
w
r 13 T 1 B 38. Miracles arise from a miraculous
i 14 state of mind. This 151 state
t
t 15 of mind goes out to ANYONE,
e 16 even without the awareness of
n
17 the miracle worker himself. 152
18 T 1 B 39. The miracle is an expression of
19 an inner acce awareness of
20 Christ and acceptance of his
21 Atonement. The mind is
22 then in a state of Grace, and
23 naturally becomes gracious, both
24 to the Host within and the stranger
25 without. By bringing in

151
Ur inserts “By being One”
152
Ur inserts “The impersonal nature of miracles is because Atonement itself is one, uniting all creations with their Creator.”

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(N 5:18)(Ur 36 – 37)
1 the stranger, he becomes your brother. 153
2 T 1 B 39b. The miracles you are told NOT to
3 perform have not lost their value.
4 They are still expressions of your
5 own state of Grace, but the
6 ACTION ASPECT of the miracle
7 should be Christ-controlled,
8 because of His complete awareness
9 of the Whole Plan. The
10 impersonal nature of the
11 miracle-MINDEDNESS ensures
12 YOUR OWN at Grace, but
13 only Christ is in a position
14 to know where Grace can
15 be BESTOWED.
16 T 1 B 40. A miracle is never lost.
17 It touches many people you
18 may not even know, and
19 sometimes produces undreamed
20 of changes in forces of which you
21 are not even aware. This is
22 not your concern. It will
23 also always bless YOU. This
24 is not your concern, either. But
25

153
For I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in;
Matthew 25:35

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167 The Shorthand Notes Text Chapter 1 167

(N 5:19)(Ur 37)
1 it IS the concern of the record. The
2 record is completely unconcerned
3 with reliability, being perfectly
4 valid because of the way it was set
5 up. It ALWAYS measures what
6 it was supposed to measure.
7 ((You did surprisingly
o
m 8 well today, after a rather
i 9 bad start. Actually Dave
t
t 10 helped you, but this will
e 11 NOT be explained.))
d
12 I got very frightened
13 about this.
14
15 A – It’s just an example of
16 how no miracle is ever lost,
17 and ALWAYS blesses the doer.
18 This has NOTHING to do with
19 magic. The Golden Rule is the
20 law of justice, NOT spells.
21 We’ve been over that already.
22
23
24
25

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168 The Shorthand Notes Text Chapter 1 168

(N 5:20)(Ur 37 – 38)
1 T 1 B 40b. I want to finish the instructions
2 about sex, because this is an area the
3 miracle worker MUST understand.
4 T 1 B 40c. Inappropriate sex drives (or
5 misdirected miracle-impulses) 154
6 result in guilt if expressed, and
7 depression if denied. We
8 said before that ALL real
9 pleasure comes from doing
10 God’s will. 155 Whenever it is NOT
11 done an experience of lack
12 results. This is because NOT doing
13 the will of God IS a lack
14 of self.
15 T 1 B 40d. Sex was intended as an instrument for
16 physical creation (see previous
17 notes) 156 to enable Souls to
18 embark on new chapters in
19 their experience, and thus improve
20 their records. 157 The pencil was
21 NOT an end in itself. (See
22 earlier section.) It was an
23 aid to the artist in his own
24 creative endeavors. As he
25

154
This bracket not in manuscript.
155
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, Ephesians 2:8
156
T 1 B 24h T 1 B 24i T 1 B 37o T 1 B 37p T 1 B 37y T 1 B 37z T 1 B 37ab-37af T 1 B 40b-c
157
Ur has the singular “record” instead of the plural “records.”

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(N 5:21)(Ur 38 – 39)
1 made new homes for Souls and
2 guided them through the periods
3 of their own developing 158 readiness,
4 he learned the role of the
5 father himself. The whole process
6 was set up as a learning
7 experience in gaining Grace.
8 T 1 B 40e. The pleasure which is derived
9 from sex AS SUCH is reliable
10 only because it stems from
11 an error which men shared.
12 AWARENESS of the error produces
13 the guilt. DENIAL of the error
14 results in projection. CORRECTION
15 of the error brings release.
16 T 1 B 40f. The only VALID use of sex
17 is procreation. It is NOT truly
18 pleasurable in itself. “Lead
19 us not into temptation” 159 means
20 “do not let us deceive ourselves
21 into believing that we can relate in peace
22 to God or our brothers with
23 anything ? anything external.”
24 T 1 B 40g. The “sin of Onan 160 was
25

158
Ur has “developmental” in place of “developing”
159
Matthew 6:13 (KJV has this wording) “Lead us not into temptation but deliver us from evil.”
160
Genesis 38:8-11 And Judah said unto Onan, Go in unto thy brother's wife, and
marry her, and raise up seed to thy brother. And Onan knew that the seed should not be his; and it came to pass, when he went in unto
is brother's wife, that he spilled it on the ground, lest that he should give seed to his brother. And the thing which he did displeased the
LORD: wherefore he slew him also.

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(N 5:22)(Ur 39)
1 called a “sin” because it involved
2 first a related type of self-
3 delusion; namely, that pleasure
4 WITHOUT relating can exist.
5 T 1 B 40h. To repeat an earlier
6 instruction, the concept of either
7 the self or another as a “sex
8 OBJECT” epitomizes this strange
9 reversal. As Bill put it, and
10 very correctly, too, it IS
11 objectionable, but only because
12 it is invalid. Upside-down
13 logic produces this kind of
14 thinking.
15 T 1 B 40i. * 161Child of God, you were
16 created to create the good,
17 the beautiful, and the holy. Do
18 not lose sight of this. You
19 were right in telling Bill to
20 invite Me to com enter
21 anywhere temptation arises.
22 I will change the situation
23 from one of inappropriate
24 sexual attraction to one
25

161
margin notes say “insert on next page”

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(N 5:23)(Ur 39)
1 of impersonal miracle-working.
2 The concept of changing the channel
3 for libidinal expression was 162
4 Freud’s greatest contribution,
5 except that he did not understand
6 what “channel” really means.
7 T 1 B 40j. The love of God, for a
8 little while, must still be
9 expressed through one body
10 to another. That is because the
11 real vision is still so dim.
12 Everyone can use his body best
13 by enlarging man’s perception,
14 so he can really see the
15 real Vision. THIS Vision is
16 invisible to the physical eye.
17 The ultimate purpose of the
18 body is to render itself
19 unnecessary. Learning to
20 do this is the only real
21 reason for its creation.
22 omitted
23 *Bill – I got VERY uneasy
24 here and thought maybe I was just
25

162
Ur has “is”

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(N 5:24)(not present in Ur)


1 writing all this ((which has been
2 VERY time consuming and quite
3 tiresome at times)) because I
4 was jealous. I’m still not
5 sure and need your help about this.
6 But I went on anyway
7 because it didn’t seem finished.
8 Please help me evaluate
9 it because I DON’T want
10 Scribal errors to enter
11 too much into the course. Though
12 I guess they’ll be corrected
13 when they do. What do you
14 think about all this? I hadn’t
15 INTENDED to write a commentary
16 on sex. (see above)
17 It just occurred to me
18 that the doubt MAY come from something
19 I don’t want to give up.
20 Should I tell you about it?
21 It’s kind of embarrassing,
22 really. But I just
23 remembered the “one more
24 river” with which this started.
25

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(N 5:25)(Ur 39 - 40)
1 T 1 B 40k. NOTE: Scribes have a particular role in
2 the Plan of Atonement because they have the
3 ability to EXPERIENCE revelation
4 themselves, and also to write
5 put into words enough of the
6 experience to serve as a basis
7 for miracles. 163
8 T 1 B 40m. This is why you EXPERIENCED
9 that revelation about. “I will
10 to do” VERY personally but
11 ALSO wrote it. What you
12 wrote CAN be useful to
13 miracle-workers other than
14 yourself. The We said
15 before that prayer is the
16 medium of miracles. The
17 miracle prayer IS what you
18 wrote not the “If you will tell
19 me what to do I will to
20 do it.” * (insert next page)
21 T 1 B 40n. This prayer is the
22 door that leads out of
23 the desert forever.
24
25

163
Ur inserts “T 1 B 40l. (This refers to experiences at the visionary level, after which HS wrote “If you will tell me what to do, I will
to do it.” She had not known that the word “to” was inserted, and had merely intended to write “I will do it.” This recognition had a
terrific impact on HS.)

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174 The Shorthand Notes Text Chapter 1 174

(N 5:26)(Ur 40)
1 T 1 B 40o. This 164 is not a complete statement,
2 because it does not exclude the negative.
3 We have already told you to add “and NOT to
4 do those what you would not have me do”
5 in connection with miracles. The distinction has
6 also been made here between “miracle-
7 mindedness” as a STATE, and “miracle-
8 doing” as its expression.
9 T 1 B 40p. The former needs YOUR careful
10 protection, because it is a state of miracle-
11 READINESS. This is what the Bible means in
12 the many references to “Hold yourself
13 ready” and other similar injunctions.
14 T 1 B 40q Readiness here means keep
15 your perception right side up, (or
16 valid), so you will ALWAYS be ready,
17 willing, and able. These are the essentials for
18 “listen, learn, and do.” You must be
19 READY to listen
20 WILLING to learn
21 and ABLE to do
22 T 1 B 40r. Only the last is involuntary, because
23 it is the APPLICATION of miracles which must be
24 Christ-controlled. But the other two,
25

164
Ur inserts “*(Correction next day.” This is marked with asterisks to link to the asterisk on the previous page marked “insert next
page” T 1 B 40m

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(N 5:27)(Ur 40 – 41)
1 which are the voluntary aspects of
2 miracle-mindedness, ARE up to you.
3 T 1 B 40s. To channelize DOES have a
4 “narrowing down” connotation, though
5 NOT in the sense of lack. The underlying
6 state of mind, or Grace, is a total
7 commitment. Only the DOING aspect
8 involves the channel at all. This is
9 because doing is always specific.
10 T 1 B 40t. As Jack said, “A reliable instrument
11 must measure something,” but a
12 channel is also valid. It must
13 learn to do ONLY what it is
14 supposed to do. Change the prayer to
15 read:
16 If you will tell me what to do,
17 ONLY THAT I will to do.
18
19 T 1 B 40u: NOTE: I object to doggerel sound of this, and
20 regards it as very inferior poetry.
21 A - Its hard to forget, though.
22
23
24
25

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(N 5:28)(Ur 41)
1 T 1 B 40v. The revelation is literally unspeakable, because it is
2 an experience of unspeakable love. The word “awe”
3 should be reserved only for revelations,
4 to which it is perfectly and correctly applicable. It is
5 NOT ? appropriately applied to miracles, because
6 a state of true awe is worshipful. It
7 implies that one of a lesser order stands
8 before the Greater One. This is the case
9 only when a Soul stands before his
10 Creator. Souls are perfect creations, and
11 should be struck with awe in the presence
12 of the Creator of Perfection.
13 T 1 B 40w. The miracle, on the other hand, is a
14 sign of love among equals. Equals
15 cannot be in awe of each other, because awe
16 ALWAYS implies inequality. Awe is not
17 properly experienced even to me.
18 That is why in that short introductory
19 vision, I knelt beside you, FACING
20 the light.
21 T 1 B 40x. An Elder Brother is entitled to
22 respect for his greater experience, and
23 a reasonable amount of 165 obedience for his
24 greater wisdom. He is also entitled to
25

165
Kenneth Wapnick reports in Absence that Schucman told him the words “a reasonable amount of” were her own insertion as she
found the idea of obedience to be fearful. These words were therefore omitted in the Nun’s Version perhaps quite correctly.

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177 The Shorthand Notes Text Chapter 1 177

(N 5:29)(Ur 41-42)
1 love, because he is a brother, and also to
2 devotion, if he is devoted. It is only my
3 own devotion that entitles me to yours.
4 But you will notice that I have knelt at your
5 altar as readily as I would ever have
6 you kneel at mine.
7 T 1 B 40y. There is nothing about me that you
8 cannot attain. 166 I have nothing that does not come from
9 God. The main difference between us as yet
10 is that I have NOTHING ELSE. This leaves me
11 in a state of true holiness, which is
12 only a POTENTIAL in you.
13 T 1 B 40z. “No man cometh to the Father but
14 by me” 167 is among the most misunderstood
15 statements in the Bible. It DOES NOT mean that I
16 am in any way separate ((or different)) from
17 you, EXCEPT IN TIME. Now, we know
18 that time does not exist. Actually,
19 the statement is much more meaningful
20 if it is considered on a vertical rather than
21 a horizontal axis. Regarded along the
22 vertical, man stands below me, and
23 I stand below God. In the process of
24 “rising up”, I AM higher. This is because
25

166
John 14:12 “verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than
these shall he do; because I go unto the Father.
167
John 14:6 “Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me.”

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(N 5:30)(Ur 42 - 43)
1 without me the distance between God and man
2 is too great for man to encompass.
3 I bridge the distance as an Elder
4 Brother 168 to man, on the one hand, and a
5 Son of God on the other. My devotion to
6 my brothers has placed me in charge of
7 the Sonship, which I can render complete
8 only to the extent I can SHARE it.
9 T 1 B 40aa. This appears to contradict another
10 statement: “I and my Father are one.” 169
11 It doesn’t. There are still separate
12 parts in the statement, in recognition of
13 the fact that the Father is GREATER.
14 Actually, the original statement was “are
15 of one KIND.”
16 T 1 B 40ab. The Holy Spirit is the Bringer of
17 Revelations, not miracles. Revelations
18 are INDIRECTLY inspired by me, because I
19 am close to the Holy Spirit, and alert to
20 revelation-readiness in my brothers.
21 I can thus BRING DOWN to them more
22 than they can DRAW DOWN to themselves.
23 Jean Dixon’s description is perhaps
24 a better statement of my position.
25

168
For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many
brethren.
Romans 8:29
169
John 10:30 “I and the father are one.”

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(N 5:31)(Ur 43)
1 Because my feet are on the ground and my
2 hands are in heaven, I can
3 bring down the glories of Heaven
4 to my brothers on earth.
5 T 1 B 40ac. The Holy Spirit is the Highest
6 Communication Medium. Miracles do not
7 involve this type of communication,
8 because mira they are TEMPORARY communicative
9 devices. When man can return to
10 his original form of communication with God by
11 direct REVELATION, the need for miracles is
12 over. The Holy Spirit mediates higher
13 to lower order communication, keeping the direct
14 channel from God to man open
15 for revelation. Revelation is NOT
16 reciprocal. It is always FROM God
17 TO man. This is because God and man are
18 NOT equal. The miracle is reciprocal
19 because it ALWAYS involves equality.
20 T 1 B 40ad. In the longitudinal (or horizontal)
21 plane, the true equality of all men in the
22 Sonship appears to involve almost
23 endless time. But we know that
24 time is only an artifact introduced
25

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(N 5:32)(Ur 43 – 44)
1 as a learning aid.
2 T 1 B 41. The miracle is a learning device
3 for which lessens the need for time. The
4 sudden shift 170 from horizontal to
5 vertical perception which the miracle entails
6 introduces an interval from which the
7 doer and the receiver both emerge much
8 farther along in time than they would
9 otherwise have been.
10 T 1 B 41b. A miracle has thus the
11 unique property of abolishing time
12 by rendering the space of time it
13 occupies unnecessary. There is
14 NO relation between the time a
15 miracle TAKES and the time it COVERS.
16 It SUBSTITUTES FOR learning that
17 might have taken thousands of years.
18 It does this by the underlying recognition
19 of perfect equality and holiness between
20 doer and receiver on which the miracle
21 rests. It is unstable, but perfectly
22 consistent, i.e., it does not occur
23 predictably across time, and it rarely
24 occurs in comparable forms. But
25

170
Ur has the plural form: “shifts” which appears to be an error.

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(N 5:33)(Ur 44)
1 WITHIN ITSELF it is perfectly consistent.
2 Since it contains NOTHING BUT an
3 an acknowledgment of equality and worth,
4 all parts ARE equal. This establishes the
5 prerequisite for validity.
6 T 1 B 41c. We said before that the miracle
7 abolishes time. It does this by
8 a process of COLLAPSING it. It thus
9 abolishes certain INTERVALS within it.
10 It does this, however, WITHIN the larger
11 temporal sequence.
12 T 1 B 41d. The validity of the miracle, then,
13 is PREDICTIVE, not logical, within the
14 temporal schema. It establishes
15 an out-of-pattern time interval, which is
16 NOT under the usual laws of time.
17 Only in this sense is it timeless.
18 By collapsing time, it literally
19 saves time, much the way “daylight
20 saving time” does. It rearranges the
21 distribution of light.
22 T 1 B 41e. The miracle is the only device which
23 man has at his immediate disposal for
24 controlling time. Only
25

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(N 5:34)(Ur 44 - 45)
1 the Revelation TRANSCENDS it, having nothing to do
2 with time at all. The miracle is much
3 like the body, in that both are learning
4 aids which aim at facilitating a
5 state in which they are unnecessary. When
6 the Soul is finally in the original state
7 of direct communication, neither the body nor
8 the miracle serves any purpose.
9 T 1 B 41f. While he is IN the body, however,
10 man can choose between loveless or 171
11 miraculous channels of creativity.
12 He can create an empty shell (see
13 previous reference 172), but he DOES NOT create nothing
14 at all. He can wait, delay,
15 paralyze himself, reduce his creativity
16 almost to nothing, and even induce 173
17 a real developmental arrest or
18 regression. But he CANNOT abolish his
19 creativity. He CAN destroy his
20 medium of communication, but NOT his
21 potential.
22 T 1 B 41g. He was NOT created by his own
23 free will. Only what HE creates
24 is his to decide. The basic
25

171
Ur has “and” instead of ‘or”
172
T 1 B 28c
173
Ur has “introduce” instead of “induce”

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(N 5:35)(Ur 45 - 46)
1 decision of the miracle-minded is NOT
2 to wait on time any longer than
3 is necessary. Time can waste, as well as
4 be wasted. The miracle-worker, therefore,
5 accepts the time-control factor of the
6 miracle gladly, because he knows
7 that every collapse of time brings
8 all men closer to the ultimate
9 RELEASE from time, in which the Son
10 and the Father ARE one. (are
11 of one kind)
12 T 1 B 41h. The real meaning “are of
13 one kind” is “of one mind or
14 will.” When the will of the Sonship and
15 the Father are one, their perfect
16 accord IS Heaven. _____________________________________________
17 T 1 B 41i. Tell 174 Bill he is right in providing
18 you with 175 the consistent strength you need to get,
19 and he needs to offer. Your instability
20 and his weakness have resulted from
21 bad karmic choices, and your relationship
22 NOW is crucial for the future. You
23 must both exert every effort to
24
25

174
Ur inserts “ASIDE”
175
The glyph which is transcribed as “with” in the Ur is repeated twice here.

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(N 5:36)(Ur 46)
1 restore it to what it once was.
2 Both of you are correcting where you have
3 failed before. This has already
4 enabled you to fulfill a very unexpected
5 role in your own joint salvation, and the salvation
6 of many other children I will entrust
7 increasingly to you. These are by no
8 means chosen at random. Bill
9 should know that his preparation
10 is not only in terms of sharing in
11 the results of your better application
12 of some rather unusual talents.
13 His own role, which he will understand after
14 his preparation is complete, will be
15 equally surprising.
16 He will need your help then, as
17 you need his strength now.
18
19 T 1 B 41j. NOTE that you DO NOT need his help as
20 a scribe, because you developed this ability
21 by your own efforts, and finally placed
22 them at MY disposal. By lending
23 you his strength, he strengthens
24 himself. When he gains this through his
25

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(N 5:37)(Ur 46 – 47)
1 own efforts, he will need your help
2 in a very unexpected way.
3 But this is just another example of
4 the reciprocal nature of miracles.
5 T 1 B 41k. Equality does not imply
6 homogeneity NOW. When
7 EVERYONE has EVERYTHING, individual
8 contributions to the Sonship will
9 no longer be necessary. When the
10 Atonement has been completed,
11 ALL talents will be shared by ALL
12 of the Sons of God. God is NOT
13 a partial partial. All of His
14 children have His total love, and
15 all of his gifts are given freely to
16 everyone alike.
17 T 1 B 41l. “Except you become as little
18 Children” 176 means unless you
19 fully recognize your complete dependence on
20 God, you cannot know what the real
21 power of the Son in his true relationship
22 with the Father.
23 T 1 B 41m. You and Bill DO have special talents
24 which are needed for the Celestial speedup
25

176
Matthew 18:3: And said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means
enter the kingdom of heaven.

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(N 5:38)(Ur 47)
1 at this time. But note that
2 the term speed-up is not one which
3 relates to the TRANSCENDING of time.
4 T 1 B 41n. When time is abolished, and
5 all of the Sons of God have come home,
6 no special agents will be necessary.
7 But do not underestimate the power of
8 special agents now, or the great
9 need there is for them. I do not claim to
10 be more than that myself. No-one
11 in his Right Mind, (a term which should
12 be specially noted) ever wants
13 either more or less than that.
14 Those who are called on to witness for
15 me NOW are witnessing for all
16 men, as I am.
17 T 1 B 41o. The role of the Priestess was once
18 to experience Revelations and to work
19 miracles. The purpose was to bring
20 those not yet available for direct
21 revelations into proper focus for
22 them. Heightened perception was
23 always the essential Priestess attribute.
24
25

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(N 5:39)(Ur 47)
1 T 1 B 41p. NOTE: This A .M. was the first time I ever said that I’d be
2 honored if there were any notes 177 he
3 want me to take. He said he did.
4 T 1 B 41q. Neither Bill nor I is really
5 clear about how sexual-impulses can be
6 directly translated into miracle-impulses.
7 The fantasies that I mentioned yesterday 178
8 provide an excellent example. 179 (Now switch
9 the pronoun references, or it will be
10 too confusing.)
11 T 1 B 41r. Fantasies are thoughts
12 distorted forms of thinking, because
13 they always involve twisting perception into
14 unreality. Fantasy is a debased
15 form of vision. Visions and revelations
16 are closely related. Fantasies and
17 projection are more closely
18 associated, because both attempt to control
19 external reality according to false
20 internal needs. “Live and let live”
21 happens to be a very meaningful
22 ? injunction. Twist reality in any
23 way, and you are perceiving destructively.
24
25

177
Ur slightly rewords this to: “This is the first time HS ever said that she would be honored if there were any notes.)
178
Ur inserts “(refers to discussion HS & Bill had)”
179
Ur inserts “of how you switch”

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(N 5:40)(Ur 47 – 48)
1 THIS 180 was lost through usurpation, which in turn
2 produced tyranny. I told you you
3 were now restored to your former role
4 in the Plan of Atonement. But you
5 must still choose freely to
6 devote your heritage to the greater
7 Restoration. As long as
8 a single slave w remains to
9 walk the earth, your release is not
10 complete. Complete restoration
11 of the Sonship is the only true goal of
12 the miracle-minded.
13 T 1 B 41s. Sexual fantasies are
14 distortions of perception by
15 definition. They are a means of
16 making false associations, and obtaining
17 pleasure from them. Man can do this only
18 because he IS creative. But although
19 he can perceive false associations, he can
20 never make them real except to himself.
21 As was said before, man believes in
22 what he creates. If he creates a
23 miracle, he will be equally strong
24
25

180
Ur inserts “Reality”

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(N 5:41)(Ur 48)
1 in his belief in that. The strength of his
2 conviction will then sustain the belief
3 of the miracle receiver.
4 T 1 B 41t. NO sex fantasies, sexual or otherwise, are
5 true. Fantasies become totally
6 unnecessary as the wholly satisfying nature of
7 reality becomes apparent. The sex
8 impulse IS a miracle impulse
9 when it is in proper focus. One
10 individual sees in another the right partner
11 for “procreating the stock” ((Wolff
12 was not too far off here)), and also
13 for their joint establishment of a creative
14 home. This does not involve fantasy at
15 all. If I am asked to participate
16 in the decision, the decision will be a
17 RIGHT one, too.
18 T 1 B 41u. In a situation where you or another
19 person, or both, experience inappropriate
20 sex impulses, KNOW FIRST that
21 this is an expression of fear. Your love
22 toward each other is NOT perfect, and
23 this is why the fear arose. Turn
24 immediately to me by denying the power
25

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(N 5:42)(Ur 48 – 49)
1 of the fear, and ask me to help you
2 to replace it will 181 love. This shifts the
3 sexual impulse immediately to the
4 miracle-impulse, and places it at
5 MY disposal.
6 T 1 B 41v. Then acknowledge the true
7 creative worth of both yourself AND
8 the other one. This places ?
9 strength where it belongs.
10 Note that sexual fantasies are ALWAYS
11 destructive (or depleting), in that
12 they perceive another in an inappropriate creative
13 role. Both people are perceived
14 essentially as “objects” fulfilling THEIR
15 OWN pleasure drives. This
16 dehumanized view is the source of the
17 DEPLETING use of sex. Freud’s
18 description is purely NEGATIVE, i.e.,
19 as a release from the UNPLEASANT.
20 He also observed that the tension from id
21 impulses never completely abates.
22 T 1 B 41w. What he should have said
23 is that the shift from miracle-
24 impulses to sexual impulses was
25

181
The glyph here is “will” but the Ur adds, in brackets, what was more likely intended “with”

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(N 5:43)(Ur 49)
1 debilitating in the first place, because of the
2 level-confusion involved. This set
3 up a state in which real
4 release was impossible. Note also that
5 Freud’s notion of sex was as a
6 relaxation device for inducing RELAXATION,
7 which he confused with PEACE.
8 T 1 B 41x. Inappropriate sex relaxes only in the
9 sense that it may induce ?
10 physical sleep. The miracle, on the
11 other hand, is an ENERGIZER.
12 It always strengthens, and never
13 depletes. It DOES induce
14 peace, and by establishing tranquility
15 ((not relaxation)) it enables
16 both giver and receiver to enter
17 into a state of Grace. Here his
18 he is restored to miracle-mindedness,
19 (not release from tension) is restored.
20 T 1 B 41y. Tension is the result of a
21 building-up of unexpressed
22 miracle-impulses. This can be
23 truly abated only by releasing
24 the miracle-drive, which has been
25

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(N 5:44)(Ur 49)
1 blocked. Converting it to
2 sexual libido merely produces
3 further blocking. Never foster
4 this illusion in yourself, or
5 encourage it in others. An
6 “object” is incapable of release,
7 because it is a concept which is devoid 182
8 of creative power. The recognition
9 of the real creative power in yourself
10 AND others brings release because
11 it brings peace.
12 T 1 B 41z. The peace of God which passeth
13 understanding CAN keep your
14 hearts now and forever. 183
15
16 T 1 B 41aa. Only 184 two short additions are needed here:
17
18 1 Your earlier acute problem in writing
19 things down came from a MUCH earlier
20 misuse of very great scribal abilities.
21 These were turned to secret rather
22 than shared advantage, depriving it 185 of its
23 miraculous potential, and diverting
24 it into possession. This is much like
25

182
Urtext has “deprived” instead of “devoid.”
183
Philippians 4:7 And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.
184
UR inserts “There are”
185
Ur inserts a question mark here which may indicate that the grammatical problem of disagreement in number was noted. The word
“abilities” above could be changed to the singular “ability” to correct the problem.

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(N 5:45)(Ur 49 - 50)
1 the confusion of sex impulses with
2 possession-impulses. Some of the
3 original material is still in the
4 Temple. This is why you became so
5 afraid about Atlantis. Bill
6 has his own reasons.
7
8 T 1 B 41ab. 2 Retain your miracle-minded
9 attitude toward Rosie VERY
10 carefully. She once hurt both
11 of you, which is why she is now your
12 servant. But she is blessed
13 in that she sees service as a
14 source of joy. Help her
15 straighten out her past
16 errors by contributing to your
17 welfare now.
18
19
20
21
22
23
24
25

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(N 5:46)(not present in Ur)


1 “Priestess, a brother has knelt at your
2 shrine. Heal him through Me.”
3 I have an idea that the shrine merely
4 referred to the “alar within,” which the Priestess
5 served. I imagine that the communication form
6 was direct, and the “brother” always nameless.
7 I – the Priestess responded automatically
8 by praying directly to God, standing
9 with upraised arms to draw down a
10 blessing on her brother, who knelt
11 outside. Her response was completely
12 automatic and impersonal. She never
13 even thought of checking the outcome,
14 because there WAS no doubt.
15 I imagine there is STILL no doubt
16 really. Except that the Priestess can no
17 longer ask alone.
18
19
20
21
22
23
24
25

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(N 5:47)(Urtext 50)
1 It was originally “sister” not “Priestess.”

2
3 T 1 B 41ad. As 186 long as you remember ALWAYS that
4 you never suffered anything because
5 of anything that anyone ELSE did,
6 this is not dangerous.
7
8 T 1 B 41ae. Remember that you who want peace
9 can find it only by complete
10 forgiveness. You never really WANTED
11 peace before, so there was no point
12 in knowing how to get it. This
13 is an example of the “need to know”
14 principle, which was established by the Plan
15 of Atonement long before C.I.A.
16
17 T 1 B 41af. No kind of knowledge is acquired
18 by anyone unless he wants it, or
19 believes in some way he NEEDS it. A
20 psychologist does NOT need a (lesson) course in on the hierarchy 187 of
21 needs as such, but
22 like everyone else, he DOES need to
23 understand his own.
24
25

186
Ur inserts before this sentence “T 1 B 41ac. (special Revelation re HS –OMISSION 1.186)
T 1 B 41ad. HS question re past memories. ANSWER:”
187
Perhaps a reference to Abraham Maslow’s hierarchy of human needs.

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(N 5:48)(Ur 50 – 51)
1
2 T 1 B 41ag. This particular set of notes will be the
3 only one which deals with the concept of
4 “lack”, because while the concept does not exist
5 in the Creation of God, it is VERY apparent
6 in the creations of man. It is, in fact,
7 the essential difference.
8
9 T 1 B 41ah. A need implies lack, by definition.
10 It involves the recognition, conscious or
11 unconscious, ((and at times, fortunately,
12 superconscious)) that you would be better
13 off in a state which is somehow
14 different from the one you are in.
15
16 T 1 B 41ai. Until the Separation, ((which is a better
17 term than the Fall 188)) nothing was lacking.
18 This meant that man had no needs
19 at all. If he had not deprived
20 himself, he would never have experienced them.
21
22 T 1 B 41aj. After the Separation, needs became the
23 most powerful source of motivation
24 for human action. All behavior
25 is essentially motivated by needs, but

188
So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise,
she took of its fruit and ate. She also gave to her husband with her, and he ate. Then the eyes of both of them were opened, and they
knew that they were naked; and they sewed fig leaves together and made themselves coverings. Genesis 3:1-7

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(N 5:49)(Ur 51)
1 behavior itself is not a Divine attribute.
2 The body is the mechanism for behavior. ((Ask any
3 behaviorist, and he’s RIGHT, too.))
4
5 T 1 B 41ahk You tell your own classes that
6 nobody would even bother even to
7 get up and go from one place to
8 another if he did not think he would somehow be
9 better off. somehow. This is very true.
10
11 T 1 B 41al. Believing that he COULD be “better
12 off” is the reason why man has the
13 mechanism for behavior at his disposal.
14 This is why the Bible says “By their
15 DEEDS 189 ye shall know them.”
16
17 T 1 B 41am. A man acts according to the
18 particular hierarchy of needs he
19 establishes for himself. His hierarchy, in
20 turn, depends on his perception of what
21 he IS, ?? ?? ? i.e., what he LACKS.
22 This establishes his own rules for
23 what he needs to know.
24
25

189
Actually the Bible says “By their fruits ye shall know them” Matthew 7:16 and 20

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(N 5:50)(Ur 51)
1 T 1 B 41an. Separation from God is the only
2 lack he really needs to fill correct.
3 But his separation would never have
4 occurred if he had not distorted his
5 perception of truth, and thus
6 perceived himself as lacking.
7
8 T 1 B 41ao. The concept of ANY sort of need
9 HIERARCHY arose because, having
10 made this fundamental error, he
11 had already fragmented himself
12 into levels with DIFFERENT needs. As
13 he integrates, HE becomes one, and
14 his ONE need becomes one accordingly.
15 Only the fragmented can be confused
16 about this.
17
18 T 1 B 41ap. Internal integration within the
19 self will not suffice to correct the lack fallacy,
20 but it WILL correct the NEED
21 fallacy. ((Thank you for
22 writing this as given.)) Sometimes
23 word repetition Unified need
24 produces unified action, and thus
25

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(N 5:51)(Ur 51 – 52)
1 because it produces lack of ambivalence.
2 T 1 B 41aq. The concept of need hierarchy,
3 a corollary to the original error,
4 requires correction at its OWN
5 level, before the error of levels
6 itself can be corrected. Man
7 cannot operate ((or behave)) effectively
8 while he operates at split
9 levels. But as long as he
10 does so, he must introduce
11 correction from the bottom UP.
12 T 1 B 41ar. This is because he now operates
13 in space, where “up” and “down”
14 are meaningful terms.
15 Ultimately, of course, space
16 is as meaningless as time.
17 The concept is really one of
18 space-time BELIEF. The
19 physical world exists only because
20 man can use it to correct
21 his UNBELIEF, which placed him in
22 it originally. As long as
23 man KNEW he did not need anything,
24 the whole device was unnecessary.
25

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(N 5:52)(Ur 52)
1 T 1 B 41as. The need to know is not safely
2 under man’s control at this time.
3 It is MUCH better off under MINE.
4 Let’s just leave it at that.
5
6 T 1 B 41au. The 190 other question, however, I am more
7 than willing to answer, because it is
8 appropriate for NOW. You and Bill both
9 chose your present sex partners
10 shamefully, and would have to atone
11 for the lack of love which was involved
12 in any case.
13
14 T 1 B 41av. You selected them precisely BECAUSE they
15 were NOT suited to gratify your fantasies.
16 This was not because you wanted to abandon
17 or give up the fantasies, but because
18 you were AFRAID of them. You saw
19 in your partners a means of
20 protecting against the fear, but both of you
21 continued to “look around” for
22 chances to indulge the fantasies.
23
24 T 1 B 41aw. The dream of the “perfect partner” is
25

190
Ur inserts “T 1 B 41aq. (Specific question raised by WT re sex under existing conditions)(HS raised previous question about the
past, which has just been answered.)”

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(N 5:53)(Ur 52 - 53)
1 an attempt to find EXTERNAL integration,
2 while retaining conflicting needs in the
3 self.
4 T 1 B 41ax. Bill was somewhat less
5 guilty of this than you, but largely because
6 he was more afraid. He had abandoned
7 the hope 191 in a neurotic sense of
8 despair of finding it. You, on the
9 other hand, insisted that the hope
10 was justified. Neither of you, therefore, was in
11 your right mind.
12
13 T 1 B 41ay. As was said before, homosexuality
14 is INHERENTLY more risky ((or
15 error prone)) than heterosexuality, but
16 both can be undertaken on
17 an equally false basis. The
18 falseness of the basis is clear in
19 the accompanying fantasies. Homosexuality
20 ALWAYS involves misperception of the
21 self and the OR the partner, and generally
22 both. T 1 B 41az. Penetration DOES NOT involve
23 magic, nor DOES ANY form
24 of sexual behavior. It IS a magic
25

191
Ur inserts “(of finding a perfect partner)”

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(N 5:54)(Ur 53)
1 belief to engage in ANY form of body
2 image activity at all. You
3 neither created yourselves, nor
4 controlled your creation. ??????
5 By introducing levels into your own
6 perception, you opened the way for
7 body-image distortions.
8
9 T 1 B 41ba. The lack of love (or
10 faulty need-orientation) which
11 led to your particular
12 person (NOT object) choices
13 CAN be corrected within the
14 existent framework, and would
15 HAVE to be in the larger interest
16 of overall progress. The
17 situation is questionable largely
18 because of its inherent vulnerability
19 to fantasy-gratification.
20 Doing the best you can WITHIN this
21 limitation is probably the best
22 corrective measure at present.
23 Any relationship you have under-
24 taken for whatever reasons
25

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(N 5:55)(Ur 53)
1 becomes a responsibility.
2 T 1 B 41bb. If you shift your own needs,
3 some amount of corresponding shift
4 in the need-orientation of the other
5 person MUST result, This will be
6 beneficial, even if the partner was
7 originally attracted to you BECAUSE of
8 your disrespect. Teaching
9 devices which are totally alien to
10 a learner’s perceptual
11 system are usually merely
12 disruptive. Transfer
13 depends on SOME common
14 elements in the new situation
15 which are understandable in
16 terms of the old.
17
18
19
20
21
22
23
24
25

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(N 5:56)(Ur 53)
1 T 1 B 41bc. Man can never control the effects
2 of fear himself, because he has
3 CREATED fear and believes in part
4 of what he creates. In attitude, then,
5 though not in content, he resembles
6 his own Creator, who has perfect
7 faith in His Creations because He 192
8 Created them. All creation rests
9 on belief, and the belief in the
10 creation produces its existence.
11 This is why it is possible for a man
12 to believe what is not true for
13 anyone else. It is true for him
14 because it is made BY him.
15
16 T 1 B 41bd. Every aspect of fear
17 proceeds from upside-down
18 perception. The TRULY creative
19 devote their efforts to correcting
20 this. The neurotic devotes his to
21 compromise. The psychotic tries
22 to escape by establishing the truth of
23 his own errors. It is most difficult
24 to free him by ordinary means,
25

192
Capitalization is usually uncertain in shorthand glyphs. The Ur capitalizes His Creations but nodes not capitalize “because created
them.” All later versions capitalize both and since the pronoun here stands for God, that seems to be the most likely scribal intent.

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(N 5:57)(Ur 53 - 54)
1 only because he is more stable in his
2 denial of truth.
3 T 1 B 42. The miracle makes no distinction
4 among degrees of misperception.
5 It is a device for perception-correction
6 which is effective quite apart from
7 either the degree or the direction of
8 the error. This is its TRUE
9 indiscriminateness.
10 T 1 B 42b. Christ-controlled miracles
11 are selective ONLY in that they are
12 directed toward those who can use
13 them for THEMSELVES. Since this
14 makes it inevitable that they will
15 extend them to others, a very strong
16 chain of Atonement is welded.
17 But Christ-control takes no
18 account at all of the MAGNITUDE
19 of the miracle itself, because the concept
20 of size exists only in a plane
21 that is itself unreal. Since the
22 miracle aims at RESTORING
23 reality, it would hardly be
24 useful if it were bound by the laws
25

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(N 5:58)(Ur 54)
1 of the same error it aims to
2 correct. Only man makes
3 that kind of error. It is an example
4 of the “foolish consistency” his
5 own false beliefs have engendered.
6 T 1 B 42c. Both the power and the strength of
7 man’s creative will must be
8 understood, before the real meaning
9 of denial can be appreciated and abolished.
10 Denial is NOT mere negation. It is a
11 positive miscreation. While the
12 miscreation is NECESSARILY believed in by
13 its own creator, it does not
14 exist at all ? ? at the level of
15 true Creation.
16 T 1 B 43. The miracle compares the
17 creations of man with the higher
18 level of creation, accepting what is
19 in ACCORD as true, and rejecting the
20 DISCORDANT as false. This is why it is
21 so closely associated with validity.
22 Real validity is both true AND
23 useful, or better, it is useful BECAUSE
24 it is true.
25

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(N 5:59)(Ur 54 - 55)
1 T 1 B 43b. All aspects of fear are untrue,
2 because they DO NOT exist at the higher creative
3 levels, and therefore do not exist at all. To
4 whatever extent a man is willing
5 to submit his beliefs to the real test
6 of validity, to that extent are his
7 perceptions healed ((or corrected.))
8
9 T 1 B 43c. In sorting out the false from the
10 true, the miracle proceeds much
11 along the lines suggested very correctly
12 by Bill, i.e.:
13 If perfect love casts out fear, 193
14 And if fear exists,
15 Then there is NOT perfect love.
16 But
17 Only perfect love really exists.
18 Therefore, if there is fear, it creates
19 a state which does not exist.
20
21 Believe THIS and you WILL be free.
22 Only God can establish this solution, for
23 THIS faith IS His gift. 194
24
25

193
There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect
in love. 1 John 4:18
194
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, Ephesians 2:8

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T 1 C. Distortions of Miracle Impulses (*N 211


5:60)
(N 5:60)(Ur 55)
1 T 1 C 1. But man must contribute to his
2 readiness here as elsewhere. The
3 readiness for faith, as for everything
4 else that is true, entails the two
5 steps necessary for the release from fear.
6 T 1 C 2. Denial of fear, in human
7 terms, is a strong defense because it
8 in entails ((as is)) two levels of
9 error:
10 1. That what is the truth CAN
11 be denied and
12 2. That absence of truth
13 can be effective.
14 T 1 C 3. EXPERIENCING fear, which is more
15 characteristic of Bill, involves only the second
16 error. However, these differences do not
17 effect the power of the miracle at
18 all, since only the distance BETWEEN truth and error
19 are its concern.
20
21 T 1 C 4. YOU are both more miracle-
22 minded, and less able to recognize
23 fear because of your stronger, but split,
24
25

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(N 5:61)(Ur 55 – 56)
1 identification. Bill, also characteristically, is less miracle-
2 minded, but better able
3 to recognize fear, because his identification is
4 more consistently right but weaker.
5
6 T 1 C 5. Together, the conditions needed
7 for consistent miracle-mindedness,
8 the state in which fear has been abolished,
9 can be particularly well worked out.
10 In fact, it WAS already well
11 worked out before.

12
13 T 1 C 6. Your idea about the real meaning
14 of “possession” should be clarified.
15 Your own denial of fear 195 introduced some
16 error variance, but not really a
17 significant amount. However, there is always
18 a chance that as the size of the
19 sample increases, what was non-significant before
20 MAY ATTAIN significance, so we had
21 better get this out 196 now while you
22 are still within the safety margin.
23
24 T 1 C 7. Fear of possession is a
25

195
The Ur inserts (this refers to a visionary experience of HS)
196
Ur inserts “of the way”

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(N 5:62)(Ur 56)
1 perverted expression of the fear
2 of the irresistible attraction of God. 197
3 ((Yes, 198 this DOES apply to homosexuality, among other errors,) where
4 the whole concept of possessing,
5 or “entering” is a key worry or
6 fear. It is a symbolic statement
7 of an inverted decision NOT to
8 enter into, or possess, the Kingdom.
9 In physical terms, which it emphasizes
10 because of the inherent error of Soul
11 avoidance, REAL physical creation is
12 avoided, and fantasy gratification is
13 substituted. 199
14
15 T 1 C 8. The truth is still that the
16 attraction of God is irresistible
17 at ALL levels, and the acceptance
18 of this totally unavoidable
19 truth is only a matter of
20 time. But you should consider
21 whether you WANT to wait, because you
22 CAN return now, if you choose.
23
24
25

197
It is extremely curious that the Urtext omits these two words. None of the later versions include this segment.
198
Ur inserts “Aside”
199
The Urtext closes the brackets here, which is probably correct.

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(N 5:63)(Ur 56 - 57)
1 You 200 are writing this with improper
2 motivation, but we will try anyway.
3 If you are to stop, do so immediately.)
4
5 T 1 C 9. Possession is a concept which has
6 been subject to numerous distortions, as
7 some of which we will list below:
8 1 It 201 can be associated with the body
9 only. If this occurs, sex is particularly
10 likely to be contaminated. Possession
11 versus being possessed is apt to be
12 seen as the male and female role.
13 Since neither will be conceived of as
14 satisfying alone, and both will be associated
15 with fear, this interpretation is particularly vulnerable to
16 psychosexual confusion.
17
18 2 Possession From a rather similar
19 misperceptual reference point, possession can
20 also be associated with things. This is
21 essentially a shift from 1, and is usually
22 due to an underlying fear of
23 associating possession with people. In this sense,
24 it is an attempt to PROTECT people, like
25

200
Ur inserts “(Note to HS:)”
201
Ur inserts “(possession)”

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(N 5:64)(Ur 57)
1 the superstition about “protecting the name”, we
2 mentioned before.
3
4 T 1 C 10. Both 1 and 2 are likely to become
5 compulsive for several reasons, including:
6 a) They represent an attempt to
7 escape from the real possession-drive,
8 which cannot be satisfied this way.
9 b) They set up substitute goals,
10 which are usually reasonably easy to
11 attain.
12 c) They APPEAR to be relatively
13 harmless, and thus SEEM to allay
14 fear. The fact that they usually
15 interfere with good interpersonal relationships
16 can be interpreted, in this culture, as
17 a lack of sophistication on the part of
18 the OTHER (not the self), and this induces
19 a false feeling of confidence in the
20 solution, based on reliability NOT
21 validity. It is also fairly easy to
22 find a partner who SHARES the
23 illusion. Thus, we have any number
24
25

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(N 5:65)(Ur 57 - 58)
1 of relationships which are actually ESTABLISHED
2 on the basis of 1, and others which HOLD
3 TOGETHER primarily because of the joint interests
4 in 2.
5 c) 202 The manifestly EXTERNAL
6 emphasis which both entail seems to be
7 a safety device, and thus permits a
8 false escape from much more basic
9 inhibitions. As a compromise
10 solution, the ILLUSION of interpersonal
11 relating is preserved, along with the
12 retention of the lack of love
13 component. This kind of
14 psychic juggling leaves the person 203
15 juggler with a feeling of emptiness,
16 which in fact is perfectly justified, because
17 he IS acting from scarcity. He then
18 becomes more and more driven in his
19 behavior, to fill the emptiness.
20 T 1 C 11. When these solutions have been
21 invested with extreme belief, 1
22 leads to sex crimes, and 2 to
23 which stealing. The kleptomaniac is
24 a good example of the latter.
25

202
This should likely be “d)”
203
Ur has “person (or juggler) while the Notes has “person” crossed out and replaced with juggler.

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(N 5:66)(Ur 58 - 59)
1 T 1 C 12. Generally, two types of emotional
2 disturbances result:
3 a) The tendency to maintain
4 the illusion that only the physical
5 is real. This produces depression.
6 b) The tendency to invest the
7 physical with non-physical
8 properties. This is essentially
9 magic, and tends more toward
10 anxiety-proneness.
11 c) The tendency to vacillate
12 from one to the other, which produces a corresponding
13 vacillation between depression AND anxiety.
14
15 T 1 C 13. Both result in self-imposed
16 starvation.
17
18 T 1 C 14. 3 Another type of distortion is seen
19 in the fear of or desire for
20 “spirit” possession. The term
21 “spirit” is profoundly debased in
22 this context, but it DOES
23 entail a recognition that
24 the body is not enough, and confus investing
25

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(N 5:67)(Ur 59)
1 it with magic will not work. This
2 recognition ACCEPTS the fact that
3 neither 1 nor 2 ARE 204 sufficient,
4 but, precisely BECAUSE it does not limit
5 fear so narrowly, it is more
6 likely to produce greater fear in
7 its own right.
8 T 1 C 15. Endowing the Spirit with
9 human possessiveness is a more
10 INCLUSIVE error than 1 or 2,
11 and a step somewhat further
12 away from the “right mind.”
13 Projection is also more likely
14 to occur, with vacillations between
15 grandiosity and fear. “Religion”
16 in a distorted sense, is also
17 more likely to occur in this
18 kind of error, because the idea
19 of a “spirit” is introduced,
20 though fallaciously, while
21 it is excluded from 1 and 2.
22 T 1 C 16. Witchcraft is thus particularly
23 apt to be associated with 3, because of the
24 much greater investment in
25

204
Ur changes the emphasized plural “are” as in “neither are” to the singular “is” as in “neither is” which is a grammatical correction.

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(N 5:68)(Ur 59 - 60)
1 magic.
2 T 1 C 17. It should be noted that 1
3 involves only the body, and 2
4 involves an attempt to associate
5 things ? with human attributes.
6 3, on the other hand, is a more
7 serious level confusion, because
8 it endows the Spirit with EVIL
9 attributes. This accounts both
10 for the religious zeal of its
11 proponents, and the aversion (or
12 fear) of its opponents.
13 Both attitudes stem from the
14 same false belief.
15 T 1 C 18. This in NOT what the Bible means
16 by “possessed of the Holy Spirit.” 205
17 It is interesting to note that even those
18 who DID understand that could nevertheless
19 EXPRESS their understanding inappropriately. The
20 concept of “speaking in many
21 tongues” was originally an injunction to
22 communicate to everyone in his own
23 language, or his own level. It
24 hardly meant to speak in a
25

205
This may refer to “filled with the Holy Spirit” (“ghost” in the KJV which occurs in the New Testament 10 times, sometimes in
conjunction with “speaking in tongues.”

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(N 5:69)(Ur 60)
1 way that NOBODY can understand. This
2 strange error occurs when people
3 DO understand the need for
4 universal communication, but have
5 contaminated it with possession
6 fallacies. The fear engendered by
7 this misperception leads to a
8 conflicted state in which communication
9 IS attempted, but the fear is allayed
10 by making the communication incomprehensible.
11 T 1 C 19. It could also be said that
12 the fear induced selfishness, or
13 regression, because incomprehensible
14 communication is hardly a worthy
15 offering from one Son of God to
16 another.
17
18 T 1 C 20. 4 Knowledge can also be mis-
19 interpreted as a means of
20 possession. Here, the content is
21 not physical, and the underlying
22 fallacy is more likely to be the
23 confusion of mind and brain. The
24 attempt to unite non-physical
25

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(N 5:70)(Ur 60 - 61)
1 content with physical attributes is illustrated
2 by statements like “the thirst for
3 knowledge.” (No Helen, this is NOT
4 what the “thirst” in the Bible means.
5 The term was used only because of man’s
6 limited comprehension, and is probably better
7 dropped.)
8 T 1 C 21. The fallacious use of knowledge
9 can result in several errors, including:
10 a) The idea that knowledge will
11 make the individual more attractive to
12 others. This is a possession-fallacy.
13 b) The idea that knowledge will
14 make the individual invulnerable. This
15 is the reaction formation against the
16 underlying fear of vulnerability.
17 c) The idea that knowledge
18 will make the individual worthy. This is
19 largely pathetic.
20
21 T 1 C 22. Both you and Bill should consider
22 type 4 VERY carefully. Like
23 all of the 206 fallacies, it contains
24 a denial mechanism, which swings into
25

206
Ur uses “these” instead of “of the”

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(N 5:71)(Ur 61)
1 operation as the fear increases, thus
2 cancelling out the error temporarily,
3 but seriously impairing efficiency.
4 T 1 C 23. Thus, you claim you can’t
5 read, and Bill claims that he can’t
6 speak. Note that depression is a
7 real risk here, for a Child
8 of God should never REDUCE his
9 efficiency in ANY way. The
10 depression comes from a peculiar pseudo-
11 solution which reads:
12 A Child of God is efficient.
13 I am not efficient.
14 Therefore, I am not a Child of God.
15
16 T 1 C 24. This leads to neurotic resignation, and
17 this is a state which merely INCREASES the
18 depression. 207
19
20 T 1 C 25. The corresponding denial mechanism for 1
21 is the sense of PHYSICAL inability,
22 or IMPOTENCE. The denial mechanism for
23 2 is often bankruptcy. Collectors
24 of things often drive themselves
25

207
In the Ur the next paragraphs show up and are crossed out, and is repeated on page 69 (T 2 A 16) with one sentence relocated.

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(N 5:72)(Ur 61)
1 well beyond their financial means, in
2 an attempt to force discontinuance.
3 If this idea of cessation cannot be
4 tolerated, a strange compromise
5 involving BOTH insatiable possessiveness
6 and insatiable throwing away
7 (bankruptcy) may result. An example
8 is the inveterate or compulsive
9 gambler, particularly the horse-
10 racing addict. Here, the
11 conflicted drive is displaced
12 both from people AND things, and
13 is invested in animals. The
14 implied DEROGATION of people
15 is the cause of the 208 EXTREME superstition
16 of the horse racing addict.
17 The alcoholic is in a similar
18 position, except that his hostility
19 is more inward than outward
20 directed. 209
21
22
23
24
25

208
Urtext inserts the word “underlying” here.
209
This paragraph shows up in chapter 2 (T 2 A 17) in the Ur. Chapter one ends at line 17 on the previous page. Note these chapter
divisions here are derived from the HLC for reference purposes and particularly in this segment, do not correspond well across
versions due to the re-sequencing of material in the editing. Chapter 2 actually begins with material not present in the Notes, on page
62 of the UR.

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A Course in Miracles Volume I Chapter 2 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER - 2 - THE ILLUSION OF SEPARATION.................................................................................3


T 2 A. Introduction (not present in Notes Ur 62).....................................................................................3
(N 5:71)(starting at line 20)(out of sequence segments) ..........................................................................10
(N 5:72)(Ur 70) ........................................................................................................................................11
(N 5:73)(Ur 70) ........................................................................................................................................12
(N 5:74)(Ur 70) ........................................................................................................................................13
(N 5:75)(Ur 70 – 71) ................................................................................................................................14
(N 5:76)(Ur 71 – 71) ................................................................................................................................15
(N 5:77)(Ur 71) ........................................................................................................................................16
(N 5:78)(Ur 72) ........................................................................................................................................17
T 2 B. The Reinterpretation of Defenses (*N 230 5:79) ...........................................................................18
(N 5:79)(Ur 72 – 73) ................................................................................................................................18
(N 5:80)(Ur 73) ........................................................................................................................................19
(N 5:81)(Ur 73 – 74) ................................................................................................................................20
(N 5:82)(Ur 74) ........................................................................................................................................21
(N 5:83)(Ur 74 – 75) ................................................................................................................................22
(N 5:84)(Ur 75) ........................................................................................................................................23
(N 5:85)(Ur 75 – 76) ................................................................................................................................24
(N 5:86)(Ur 76) ........................................................................................................................................25
(N 5:87)(Ur 76 - 77).................................................................................................................................26
(N 5:88)(Ur 77) ........................................................................................................................................27
(N 5:89)(Ur 77 – 78) ................................................................................................................................28
(N 5:90)(Ur 78) ........................................................................................................................................29
(N 5:91)(Ur 78) ........................................................................................................................................30
(N 5:92)(Ur 79 - 80).................................................................................................................................31
(N 5:93)(Ur 80) ........................................................................................................................................32
(N 5:94)(Ur 80 - 81).................................................................................................................................33
(N 5:95)(Ur 81) ........................................................................................................................................34
(N 5:96)(Ur 81) ........................................................................................................................................35
(N 5:97)(Ur 81 – 82) ................................................................................................................................36
(N 5:98)(Ur 82) ........................................................................................................................................37
(N 5:99)(Ur 82 – 83) ................................................................................................................................38
(N 5:100)(Ur 83) ......................................................................................................................................39
(N 5:101)(Ur --) .......................................................................................................................................40
(N -:---)(Ur 84).........................................................................................................................................41
(N 5:102)(Ur 85) ......................................................................................................................................42
(N 5:103)(Ur 85) ......................................................................................................................................43
(N 5:104)(Ur 85-86).................................................................................................................................44
(N 5:105)(Ur 86) ......................................................................................................................................45
(N 5:106)(Ur 86 – 87) ..............................................................................................................................46
(N 5:107)(Ur 87) ......................................................................................................................................47
(N 5:108)(Ur 87) ......................................................................................................................................48
(N 5:109)(Ur 87 – 88) ..............................................................................................................................49
(N 5:110)(Ur 88) ......................................................................................................................................50

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(N 5:111)(Ur 88) ......................................................................................................................................51


T 2 C. Healing as Release from Fear (*N 263 5:112) ...............................................................................52
(N 5:112)(Ur 89) T 2 C............................................................................................................................52
(N 5:113)(Ur 89) ......................................................................................................................................53
T 2 D. Fear as Lack of Love (*N 265 5:114) .............................................................................................62
(N 5:114)(Ur 97) T 2 D............................................................................................................................62
(N 5:115)(Ur 97) ......................................................................................................................................63
(N 5:116)(Ur 97 – 98) ..............................................................................................................................64
(N 5:117)(Ur 98) ......................................................................................................................................65
(N 5:118)(Ur 98 – 99) ..............................................................................................................................66
(N 5:119)(Ur 99) ......................................................................................................................................67
T 2 E. The Correction for Lack of Love (*N 271 (5:120) ........................................................................68
(N 5:120)(Ur 99) ......................................................................................................................................68
(N 5:121)(Ur 100) ....................................................................................................................................69
(N 5:122)(Ur 100) ....................................................................................................................................70
(N 5:123)(Ur --) .......................................................................................................................................71
(N 5:124)(Ur 101) ....................................................................................................................................72
(N 5:125)(Ur 101 – 102) ..........................................................................................................................73
(N 5:126)(Ur 102) ....................................................................................................................................74
(N 5:127)(Ur 102 – 103) ..........................................................................................................................75
(N 5:128)(Ur 103) ....................................................................................................................................76
(N 5:129)(Ur 103 – 104) ..........................................................................................................................77
(N 5:130)(Ur 104) ....................................................................................................................................78
(N 5:131)(Ur 104 – 105) ..........................................................................................................................79
(N 5:132)(Ur 105) ....................................................................................................................................80
(N 5:133)(Ur 105 – 106) ..........................................................................................................................81
(N 5:134)(Ur 106) ....................................................................................................................................82
(N 5:135)(Ur 106 – 107) ..........................................................................................................................83
(N 5:136)(Ur 107) ....................................................................................................................................84
(N 5:137)(Ur 107 – 108) ..........................................................................................................................85
(N 5:138)(Ur 108) ....................................................................................................................................86
(N 5:139)(Ur 108 – 109) ..........................................................................................................................87
(N 5:140)(Ur 109) ....................................................................................................................................88
(N 5:141)(Ur 109 – 110) ..........................................................................................................................89
(N 5:142)(Ur 110) ....................................................................................................................................90
(N 5:143)(Ur 110 – 111) ..........................................................................................................................91
(N 5:144)(Ur 111) ....................................................................................................................................92
T 2 F. The Meaning of the Last Judgment (not present in the Notes)....................................................98

EDITOR’S NOTE
In Chapter 2 we have substantial “inserts” which are found in the Urtext but are not
present in the Notes. These are recognizable by the use of longer lines, and the presence
of an Urtext rather than a Notes reference at the top of the page.

We also see segments out of sequence and a number of tricky issues which are not dealt
with in a satisfactory way in this first draft preliminary working document.

What we do have is a searchable e-text with page by page references to the actual
facsimile copies to facilitate cross-referencing.

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CHAPTER - 2 - THE ILLUSION OF SEPARATION

T 2 A. Introduction (not present in Notes Ur 62)


(Insert for page 61)
T 2 A 1. This section is inserted here because it deals with
a more fundamental misuse of knowledge, referred to in the
Bible as the cause of the Fall (or Separation). There are
several introductory remarks which are intended to make
these explanations less fear-provoking. The first is a
couplet which I drew to your attention during the fragments
of Midsummer Night’s Dream, which you heard last night:
“Be as thou wast wont to be
See as thou wast wont to see.”
It is noteworthy that these words were said by Oberon in
releasing Titania from her own errors, both of being and
perceiving. These were the words which re-established her
true identity as well as her true abilities and judgment.
The similarity here is obvious.
T 2 A 2. There are also some definitions, which I asked you
to take from the dictionary, which will also be helpful.
Their somewhat unusual nature is due to the fact that they
are not first definitions in their chronological appearance.
Nevertheless, the fact that each of them does appear in the
dictionary should be reassuring.
Project (verb): to extend forward or out.
Project (noun): a plan in the mind
World: a natural grand division. (Note that you originally
wrote “word” instead of “world”.)
T 2 A 3. We will refer later to projection as related to both
mental illness and mental health. It will also be commented
on that Lucifer literally projected himself from heaven. We
also have observed that man can create an empty shell, but
cannot create nothing at all.

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(63)# 63
this emptiness provides the screen for the misuse of projection.
T 2 A 4. The Garden of Eden, which is described as a literal
garden in the Bible, was not originally an actual garden at
all. It was merely a mental state of complete need-lack.
Even in the literal account, it is noteworthy that the pre-
Separation state was essentially one in which man needed
nothing. The Tree of Knowledge, again an overly-literal
concept, (as is clearly shown by the subsequent reference to
“eating of the fruit of the tree”) is a symbolic reference
to some of the misuses of knowledge referred to in the
section immediately preceding this one. There is, however,
considerable clarification of this concept, which must be
understood before the real meaning of the “detour into fear”
can be fully comprehended. Projection, as defined above,
(this refers to the verb) is a fundamental attribute of God,
which he also gave to his Son. In the Creation, God
projected his Creative Ability out of Himself toward the
Souls which He created, and also imbued them with the same
loving wish (or will) to create. We have commented before on
the FUNDAMENTAL error involved in confusing what has been
created with what is being created. We have also emphasized
that man, insofar as the term relates to Soul, has not only
been fully Created, but also been created perfect. There is
no emptiness in him. The next point, too, has already been
made, but bears repetition here. The Soul, because of its
own likeness to its Creator, is creative. 1 No Child of God
is capable of losing this ability, because it is inherent in
what he IS.
T 2 A 5. whenever projection in its inappropriate sense is utilized,
it always implies that some emptiness (or lack of everything) must
exist, and that it is within man’s ability to put his own ideas
there instead of the truth. if you will consider carefully what
this entails, the following will become quite apparent:

1
Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over
the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man
in His own image; in the image of God He created him; male and female He created them. Genesis 1:26-27

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(64)# 64
First, the assumption is implicit that what God has Created
can be changed by the mind of Man.
Second, the concept that what is perfect can be rendered
imperfect (or wanting) is intruded.
Third, the belief that man can distort the Creations of God
(including himself) has arisen, and is tolerated.
Fourth, that since man can create himself, the direction of
his own creation is up to him.
T 2 A 6. These related distortions represent a picture of
what actually occurred in the Separation. None of this
existed before, nor does it actually exist now. The world,
as defined above, WAS made as a natural grand division, or
projecting outward of God. That is why everything which He
Created is like Him.
T 2 A 7. It should be noted that the opposite of pro is con.
Strictly speaking, then, the opposite of projecting is
conjecting, a term which referred to a state of uncertainty
or guess work. Other errors arise in connection with
ancillary defenses, to be considered later.
For example, dejection, which is obviously associated with
depression, injection, which can be misinterpreted readily
enough, in terms of possession fallacies (particularly
penetration), and rejection, which is clearly associated
with denial. It should be noted also that rejection can be
used as refusing, a term which necessarily involves a
perception of what is refused as something unworthy.
T 2 A 8. Projection as undertaken by God was very similar to
the kind of inner radiance which the Children of the Father
inherit from Him. It is important to note that the term
“project outward” necessarily implies that the real source
of projection is internal.

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(65)# 65
This is as true of the Son as of the Father.
T 2 A 9. The world, in its original connotation, included
both the proper creation of man by God, AND the proper
creation by man in his Right Mind. The latter required the
endowment of man by God with free will, because all loving
creation is freely given. Nothing in either of these
statements implies any sort of level involvement, or, in
fact, anything except one continuous line of creation, in
which all aspects are of the same order.
T 2 A 10. When the “lies of the serpent” were introduced, they
were specifically called lies because they are not true.
When man listened, all he heard was untruth. He does not
have to continue to believe what is not true, unless he
chooses to do so. All of his miscreations can disappear in
the well known “twinkling of an eye,” 2 because it is a
visual misperception.
T 2 A 11. Man’s spiritual eye can sleep, but as will shortly
appear in the notes (reference Bob, elevator operator) a
sleeping eye can still see. One translation of the Fall, a
view emphasized by Mary Baker Eddy, and worthy of note, is
that “a deep sleep fell upon Adam”. 3 While the Bible
continues to associate this sleep as a kind of anesthetic
utilized for protection of Adam during the creation of Eve,
Mrs. Eddy was correct in emphasizing that nowhere is there
any reference made to his waking up. While Christian Science
is clearly incomplete, this point is much in its favor.
T 2 A 12. The history of man in the world as he saw it has not
been characterized by any genuine or comprehensive re-
awakening, or re-birth.

2
In a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible,
and we shall be changed. 1 Corinthians 15:52
3
And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its
place. Genesis 2:21

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(66)# 66
This is impossible as long as man projects in the spirit of
miscreation. It still remains within him to project as God
projected his own Spirit to him. In reality, this is his
ONLY choice, because his free will was made for his own joy
in creating the perfect.
T 2 A 13. All fear is ultimately reducible to the basic
misperception of man’s ability to USURP the power of God. It
is again emphasized that he neither CAN nor HAS been able to
do this. In this statement lies the real justification for
his escape from fear. This is brought about by his
acceptance of the Atonement, which places him in a position
to realize that his own errors never really occurred.

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(67)# 67
T 2 A 14. When the deep sleep 4 fell upon Adam, he was then in
a condition to experience nightmares, precisely because he
was sleeping. If a light is suddenly turned on while someone
is dreaming, and the content of his dream is fearful, he is
initially likely to interpret the light itself as part of
the content of his own dream. However, as soon as he
awakens, the light is correctly perceived as the release
from the dream, which is no longer accorded reality. I would
like to conclude this with the Biblical injunction “Go ye
and do likewise.” 5 It is quite apparent that this depends on
the kind of knowledge which was NOT referred to by the “Tree
of Knowledge” which bore lies as fruit. The knowledge that
illuminates rather than obscures is the knowledge which not
only makes you free, but also shows you clearly that you ARE
free. 6

4
And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its
place. Genesis 2:21
5
It is unclear from the text whether a paragraph break is really intended. The previous line stops before the end but there is no
intentation on the next line. The HLC puts a paragraph break here and we feel it is appropriate.
6
And you shall know the truth, and the truth shall make you free." John 8:32

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(68)# 68 [???]
Lead in for p. 61 (after insert)
T 2 A 15. The preceding sections were inserted because of the
necessity of distinguishing between real and false
knowledge. Having made this distinction, it is well to
return to the errors already listed a while back. It might
be well to recapitulate them here. The first involved the
fallacy that only the physical is real. The second involved
things rather than people. The third involves the endowment
of the physical with non-physical properties. And the fourth
clarified the misuse of knowledge. All of them were subsumed
under possession fallacies. The denial mechanism for three
has already been set forth in some detail, and will also
continue after the following:

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(N 5:71)(starting at line 20)(out of sequence segments)


(69)# 69 (RETYPED)
1
2
3
4 (see Chapter 1 - T 1 C 23 – this material is repeated)
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20 T 2 A 16. The corresponding denial mechanism for 1)
21 is the sense of PHYSICAL inability,
22 or IMPOTENCE. The denial mechanism for
23 2) is often bankruptcy. Collectors
24 of things often drive themselves

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(N 5:72)(Ur 70)
1 well beyond their financial means,
2 in an attempt to force discontinuance.
3 If this idea of cessation cannot be
4 tolerated, a strange compromise
5 involving BOTH insatiable possessiveness
6 and insatiable throwing-away
7 (bankruptcy) may result. An example
8 is the inveterate or compulsive
9 gambler, particularly the horse-
10 racing addict. Here, the
11 conflicted drive is displaced
12 both from people AND things, and
13 is invested in animals. The
14 implied DEROGATION of people
15 is the cause of the 7 EXTREME superstition
16 of the horse racing addict.
17 T 2 A 17. The alcoholic is in a similar
18 position, except that his hostility
19 is more inward than outward
20 directed.
21
22 T 2 A 18. Defenses aimed at
23 protecting (or retaining) error
24 are particularly hard to undo,

7
Urtext inserts “underlying”

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12 The Shorthand Notes Text Chapter 2 12

(N 5:73)(Ur 70)
1 because they introduce second-order
2 misperceptions which obscure the underlying
3 errors still further.
4 =======================================================
5 T 2 A 19. The pseudo-corrective mechanism
6 of 3 8 is apt to be more
7 varied because of the more inclusive
8 nature of the error, which has already
9 been mentioned. Some of the
10 possibilities are listed below:
11 T 2 A 20. a) It is One aspect of the
12 perceived 9 possession/possessed
13 conflict can be raised to
14 predominance. If this is
15 attempted in connection with
16 POSSESSING, it leads to the
17 paranoid solution. The underlying
18 component of ? “being possessed”
19 is retained in the “persecution”
20 fantasies, which are generally
21 ??????? concomitants.
22 T 2 A 21. b)
23 If “being possessed”
24 is brought to ascendance, a

8
This appears to refer to N 5:66:18 “Spirit Possession” There is 1) body, 2) things and 3) spirit outlined in N 5:63 (T 1 C 9)
9
Ur omits “perceived”

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13 The Shorthand Notes Text Chapter 2 13

(N 5:74)(Ur 70)
1 state of some sort of possession
2 by external forces results, but
3 not with a major emphasis on
4 attacking others. Attack by
5 others becomes the more obvious
6 component. In the more virulent
7 forms, there is a sense of
8 being possessed by demons,
9 and unless there is vacillation with a),
10 a catatonic solution is more
11 likely than a paranoid one.
12 T 2 A 22. The focused paranoid
13 has become more rigid in his
14 solution, and centers on one
15 source of projection to
16 escape from vacillation. 10
17 T 2 A 23. Both 1, 2, and 4 are
18 more likely to produce neurotic 11
19 rather than psychotic states,
20 though this is by no means
21 guaranteed. However, 3 is
22 inherently more vulnerable to

10
Urtext adds “(Aside: It should be noted that this type of paranoia is an upside-down form of religion, because of its obvious attempt
to unify into oneness.)
11
The word “NEUROTIC” is penciled in by hand, apparently NOT Helen’s hand. It is in all caps. Many penciled corrections are
erratic as to capitalization. It’s not clear this was intended to be capitalized.

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14 The Shorthand Notes Text Chapter 2 14

(N 5:75)(Ur 70 – 71)
1 the psychotic correction, again because
2 of the more fundamental level
3 confusion which is involved.
4 T 2 A 24. It should be noted, however, that the
5 greater fear which is induced by
6 3 can itself reach psychotic
7 proportions, thus forcing the
8 individual closer and closer to a
9 psychotic solution.
10 (71)#71
11 T 2 A 25. It is emphasized here
12 that these differences have no effect
13 at all on the miracle, which can heal any
14 of them with equal ease.
15 This is because of the miracle’s inherent
16 avoidance of within-error
17 distinctions. Its sole
18 concern is to distinguish between
19 truth, on the one hand, and all
20 kinds of error, on the other.
21 This is why some miracles seem
22 to be of greater magnitude than
23 others. But remember the first
24 point in this course, i.e., that

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15 The Shorthand Notes Text Chapter 2 15

(N 5:76)(Ur 71 – 71)
1 there is no order of difficulty in
2 miracles.
3 T 2 A 26. The emphasis on mental illness
4 which is)in these notes reflects the
5 “UNDOING” aspect of the miracle.
6 The “DOING” aspect is, of course,
7 much more important. But a
8 true miracle cannot occur on a
9 false basis. Sometimes the
10 undoing must PRECEDE it.
11 T 2 A 27. At other times, both can
12 occur simultaneously, but you are
13 not up to this at the moment.
14 T 2 A 28. Further, insights into mental
15 illness can be misused, and lead
16 to preoccupation with one’s own symptoms.
17 This is why this area is less constructive
18 for most people than a course
19 primarily devoted fo to mental
20 health. However, some professions
21 will find some 12 principles of
22 mental illness constructive, especially
23 those which are concerned with mental illness
24 in others. This obviously includes psychologists.

12
Ur places this word in brackets with a question mark

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16 The Shorthand Notes Text Chapter 2 16

(N 5:77)(Ur 71)
1 T 2 A 29. The obvious correction for ALL types
2 of the possession-fallacy is to redefine
3 possession correctly. In the sense
4 of “taking over,” the concept does
5 not exist at all in Divine
6 reality, which is the only level
7 of reality where real existence
8 is a meaningful term.
9 T 2 A 30. No one CAN be “taken over” (72)#72
10 unless he wills to be. However,
11 if he places his mind under
12 tyranny, rather than authority,
13 (see previous reference 13), he intrudes the submission/dominance
14 concept 14
15 onto free will himself. This
16 produces the obvious contradiction inherent
17 in any formulation which 15 associates
18 free will with imprisonment. Even
19 in very mild forms, this
20 kind of association is risky, and
21 may spread quite unexpectedly,
22 particularly under external stress.
23 This is because it can be internally
24 controlled ONLY if EXTERNAL con-
25 ditions are peaceful. This is not

13
Authority: T I B 37h Tyranny: T 1 B 41r
14
Ur omits the word “concept” which appears to be an inadvertent typing mistake.
15
Ur has “that.”

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17 The Shorthand Notes Text Chapter 2 17

(N 5:78)(Ur 72)
1 safe, because external conditions are produced
2 by the thoughts of many, not all of
3 whom ?? are pure in heart as yet.
4 T 2 A 31. Why should you be at THEIR
5 mercy? This issue is VERY closely
6 related to the whole possession issue. You
7 insist on thinking that people CAN possess you,
8 if you believe that their thoughts (or the
9 external environment) can affect you, regardless
10 of WHAT they think. You are perfectly
11 unaffected by ALL expressions of
12 lack of love. These can be either from
13 yourself ? and others, or from
14 yourself to others, or from others
15 to you. ((I’m glad you
16 passed that test. It was crucial.)) 16
17 T 2 A 32. Peace is an attribute in YOU.
18 You cannot find it outside. 17 All mental
19 illness is some form of EXTERNAL
20 searching. Mental health is
21 INNER peace. It enables you
22 to remain unshaken by lack of
23 love from without, and capable, through
24 your own miracles TO CORRECT 18 the

16
Ur adds “This is ref. to HS reluctance to take dictations as given.”
17
But from there you will seek the LORD your God, and you will find Him if you seek Him with all your heart and with all your
soul. Deuteronomy 4:29
18
Ur changes the words to “of correcting” and omits the emphasis

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18 The Shorthand Notes Text Chapter 2 18

T 2 B. The Reinterpretation of Defenses (*N 230 5:79)


(N 5:79)(Ur 72 – 73)
1 external conditions, which proceed from lack
2 of love in others.
3 T 2 B 1. When you are afraid of ANYTHING,
4 you are acknowledging its power to
5 hurt you. Remember that where
6 your heart is, there is your treasure 19
7 also. This means that as you
8 believe in what you VALUE. (73)#73 If you
9 are AFRAID, you are VALUING wrong.
10 Human understanding will inevitably value
11 wrong, and by endowing all human
12 thoughts with equal power, will
13 inevitably destroy peace. This is
14 why the Bible re speaks of “The
15 peace of God which PASSETH human 20
16 understanding.” 21
17 T 2 B 2. THIS peace is totally
18 incapable of being shaken by
19 human errors of any kind.
20 It denies the ability of anything which is
21 not of God to affect 22 you in any way.
22 T 2 B 3. This is the PROPER use of denial.
23 It is not used to HIDE anything, but
24 it IS used to correct error.

19
For where your treasure is, there your heart will be also. Matthew 6:21
20
Ur puts “human” in brackets.
21
And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Philippians 4:7
22
UR changes “affect” to “effect”

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(N 5:80)(Ur 73)
1 It brings ALL error into the light, and since
2 error and darkness are the same, it
3 abolishes error automatically.
4 T 2 B 4. True denial is a very
5 powerful protective device. You can and
6 should deny any belief that error
7 can hurt you. This kind of denial
8 is NOT a concealment device, but a
9 correction device. The “Right Mind”
10 of the mentally healthy DEPENDS on it.
11 T 2 B 5. You can do ANYTHING I ask. I
12 have asked you to perform miracles, 23 and
13 have made it VERY clear that these
14 are NATURAL, CORRECTIVE, HEALING,
15 and UNIVERSAL. There is nothing good
16 they cannot do. But they cannot be
17 performed in the spirit of doubt. 24 Remember
18 my own question, before you ask
19 yours “Oh ye of little faith,
20 wherefore didst thou DOUBT.” 25
21 T 2 B 6. You have asked by YOURSELVES
22 why you cannot really incorporate
23 my words ((the idea of cannibalism

23
Matthew 10:1 And when He had called His twelve disciples to Him, He gave them power over unclean spirits, to cast them out,
and to heal all kinds of sickness and all kinds of disease.
24
Matthew 17:19-20 Then the disciples came to Jesus privately and said, "Why could we not cast it out?"
So Jesus said to them, Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this
mountain, "Move from here to there, and it will move; and nothing will be impossible for you."
25
Matthew 8:26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea;
and there was a great calm. Ur adds this explanation “(Reference to Christ and the apostles walking on water.)”

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20 The Shorthand Notes Text Chapter 2 20

(N 5:81)(Ur 73 – 74)
1 in connection with the Sacrament is a reflection
2 of a distorted view of sharing. I
3 told you before that the word “thirst”
4 in connection with the Spirit was used 26 because
5 of the limited understanding of those to whom
6 I spoke. I also told you NOT to
7 use it. The same holds for
8 expressions like “feeding on.”) (74)#74
9 Symbiosis is misunderstood by
10 the mentally ill, who use it that
11 way. But I also told you that
12 you must recognize your total dependence
13 on God, a statement which you did
14 not like. T 2 B 7. God and the Souls He
15 created ARE symbiotically related.
16 They are COMPLETELY dependent on each
17 other. The creation of the Soul itself
18 has already been perfectly
19 accomplished, but the creation BY
20 * Souls has not. God ?
21 created Souls so He could
22 depend on them BECAUSE He created them
23 perfectly. He gave them His
24 peace so they would not be

26
Ur inserts “in the Bible”

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21 The Shorthand Notes Text Chapter 2 21

(N 5:82)(Ur 74)
1 shaken, and would be unable to be
2 deceived. Whenever you are afraid,
3 you ARE deceived. Your mind is NOT
4 serving your Soul. This literally starves
5 the Soul by denying its daily
6 bread. 27 Remember the poem
7 about the Holy Family which crossed your
8 mind last night:
9 “Where tricks of words are never said
10 And mercy is as plain as bread.”
11
12 The reason why that had such a strong
13 impact on you originally was because you knew
14 what it MEANT.
15
16 T 2 B 8. God offers ONLY mercy. Your own
17 words should ALWAYS reflect
18 only mercy, because that is what you
19 have received, and that is what you should
20 GIVE. Justice is a temporary
21 expedient, or an attempt to
22 teach man the meaning of mercy.
23 Its JUDGMENTAL side rises
24 only because man is capable of

27
Give us this day our daily bread. Matthew 6:11

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22 The Shorthand Notes Text Chapter 2 22

(N 5:83)(Ur 74 – 75)
1 INJUSTICE if that is what his mind
2 creates. You are afraid of God’s
3 will because you have used your own will,
4 which He created in the likeness of His
5 own, 28 to MISCREATE.
6 T 2 B 9. What you do NOT realize is
7 that the mind can miscreate only
8 when it is NOT free. An imprisoned
9 mind is not free by definition. It
10 is possessed, or held back, by ITSELF. Its
11 will is therefore limited, and not free
12 to assert itself. (75)#75
13
14 T 2 B 10. The three things that crossed your
15 mind, which was comparatively free at the
16 time, are perfectly relevant:
17
18 T 2 B 11. 1 It is all right to remember the past,
19 PROVIDED you also remember that
20 ANYTHING you suffer is because of
21 YOUR OWN ERRORS.
22
23 T 2 B 12. 2 In this context, your remark that
24 “after the burning, I swore if I

28
Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over
the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So God created man
in His own image; in the image of God He created him; male and female He created them. Genesis 1:26-27

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23 The Shorthand Notes Text Chapter 2 23

(N 5:84)(Ur 75)
1 ever saw him again, I would (not) 29
2 recognize him. Note, by the
3 way, that you did not put in the
4 “not” until afterwards. That is
5 because your inherent correction-device
6 was working properly at the moment.
7 The result is that you are NOT
8 DENYING ME.
9
10 T 2 B 13. 3 The story about Hinda. This
11 was an excellent example of misperception which
12 led to a totally unwarranted fear
13 of a PERSON. 30 The mis-step which
14 caused her fall had nothing
15 at all to do with YOU, just as your
16 own mis-steps have nothing at all
17 to do with me.
18
19 T 2 B 14. Denial of error is a very
20 powerful defense of truth.
21 We have slowly been shifting the
22 emphasis from the negative to the positive use
23 of denial. Remember, we have
24 already stated that denial is not

29
Notes adds above (written later) Ur adds “(“Not” was written in later)
30
Ur inserts “(HS story refers to a very young child who fell down the stairs when HS had arms open in a welcoming gesture at
bottom of stairs. For years afterwards, Hinda screamed upon seeing HS.)

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24 The Shorthand Notes Text Chapter 2 24

(N 5:85)(Ur 75 – 76)
1 a purely negative attr device;
2 it results in positive miscreation.
3 That is the way the mentally ill
4 DO employ it. (76)#76
5 T 2 B 15. But remember a very
6 early thought of your own, “Never
7 underestimate the power of
8 denial.” In the service of the “Right
9 Mind”, the denial of ERROR
10 frees the mind and re-establishes
11 the freedom of the will. When the
12 will is REALLY free, it CANNOT
13 miscreate, because it recognizes
14 ONLY TRUTH.
15
16 T 2 B 16. Projection arises out of FALSE
17 DENIAL, not out of its proper
18 use. My own role in the
19 Atonement IS one of true
20 projection, i.e., I can project
21 to YOU the affirmation of truth.
22 If you project error to me
23 (or to yourself) you are interfering
24 with the process. My use of

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25 The Shorthand Notes Text Chapter 2 25

(N 5:86)(Ur 76)
1 projection, which can also be yours,
2 is NOT based on faulty denial.
3 But it DOES involve the very
4 powerful use of the denial of
5 error.
6 T 2 B 17. The miracle-worker is one
7 who accepts my kind
8 of denial and projection, unites
9 his own inherent abilities to
10 deny and project with mine,
11 and imposes them back on himself
12 and others. This establishes
13 the total lack of threat
14 anywhere. Together we can
15 then work for the real time
16 of peace, which is eternal.
17
18 T 2 B 18. I inspired Bob 31 to make that
19 remark to you, and it is a pity 32
20 you heard only the last part. But
21 you can still use that. His
22 remark ended with: “Every shut eye is not
23 asleep.” Since your own vision is

31
Ur inserts “(ref. to elevator man who took HS down from her apt.)”
32
Ur inserts “that”

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26 The Shorthand Notes Text Chapter 2 26

(N 5:87)(Ur 76 - 77)
1 much improved at the moment, we will go
2 on a while.
3
4 T 2 B 19. Freud’s identification of mechanisms was
5 quite correct, as was his recognition of
6 their creative ability. They can indeed 33
7 create man’s perception, both of himself
8 and his surroundings. (77)#77
9
10 T 2 B 20. But Freud’s limitations induced
11 inevitable limits on his own perception.
12 He made two kinds of errors.
13 T 2 B 21. The first was 34 that he saw only
14 how the mechanisms worked in the mentally
15 ill.
16 T 2 B 22. The second was 35 his own denial
17 of the mechanism of the Atonement.
18
19 T 2 B 23. Let us take up the first, because a
20 clear understanding of the second depends on it.
21
22 T 2 B 24. Denial should be directed
23 only to error, and projection should

33
Ur emphasizes this word
34
Ur switches “was” to “is”
35
Ur switches “was” to “is”

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27 The Shorthand Notes Text Chapter 2 27

(N 5:88)(Ur 77)
1 be limited to truth. You should
2 truly give as you have truly
3 received. The Golden Rule 36 can work
4 effectively only on this basis.
5
6 T 2 B 25. Intellectualization is a poor word, which
7 stems from the brain-mind confusion.
8 “Right-Mindedness” is better.
9 This device defends the RIGHT mind,
10 and gives it control over the body.
11 “Intellectualization” implies a split,
12 whereas “Right-Mindedness”
13 involves healing.
14
15 T 2 B 26. Withdrawal is properly employed
16 in the service of withdrawing from the
17 desert. It is NOT a device for
18 escape, but for consolidation.
19 There IS only One Mind.
20
21 T 2 B 27. Dissociation is quite similar.
22 You should split yourself off
23 from error, but only in
24 defense of integration.

36
Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. Matthew 7:12

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(N 5:89)(Ur 77 – 78)
1 T 2 B 28. Detachment is essentially a
2 weaker form of dissociation. This is one
3 of the major areas of withholding
4 that both you and Bill are
5 engaging in.
6
7 T 2 B 29. Flight can be undertaken in
8 whatever direction you choose,
9 but note that the concept itself
10 implies flight FROM
11 something. Flight from error
12 is perfectly appropriate. (78)#78
13 .
14 T 2 B 30. Distantiation is a way of
15 putting distance between yourself
16 and what you SHOULD fly from.
17
18 T 2 B 31. Regression is a real effort to
19 return to your own original state.
20 In this sense, it is utilized to
21 RESTORE, not to go back to the
22 less mature.
23
24 T 2 B 32. Sublimation should be

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29 The Shorthand Notes Text Chapter 2 29

(N 5:90)(Ur 78)
1 associated with the SUBLIME.
2
3 T 2 B 33. There are many other so-called
4 “dynamic” concepts which are profound
5 errors due essentially to the misuse
6 of defenses. Among them is the concept
7 of different levels of aspiration,
8 which results from real level confusion.
9
10 T 2 B 34. However, the main point to be
11 understood from these notes is that you can
12 defend truth as well as
13 error, and in fact, much better.
14
15 T 2 B 35. So far we have concentrated on
16 ends rather than means because
17 unless you regard an end as
18 worth achieving, you will not
19 devote yourself to the means by
20 which it can BE achieved. Your
21 own question enabled me to
22 shift the emphasis from means end
23 to means. 37 You and Bill HAVE
24 accepted the end as valuable,

37
Ur insrts “(Question asked was “how can we incorporate this material?”)”

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30 The Shorthand Notes Text Chapter 2 30

(N 5:91)(Ur 78)
1 thus signifying your willingness to
2 use defenses to ensure it.
3
4 T 2 B 36. The means are easier to clarify
5 after the true worth of the goal
6 itself is firmly established.
7
8 T 2 B 37. Everyone defends his own
9 treasure. You do not have
10 to tell him to do this, because HE
11 will do so automatically. The real question
12 still remains WHAT do you
13 treasure, and HOW MUCH do you
14 treasure it?
15
16 T 2 B 38. Once you learn to consider these
17 two points, and bring them into ALL your
18 actions as the true criteria for
19 behavior, I will have little difficulty
20 in clarifying the means. You have
21 not learned to be consistent about this
22 as yet. I have therefore concentrated
23 on showing you that the means ARE
24 available whenever you DO ask.
25 (79)#79

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(N 5:92)(Ur 79 - 80)
1 T 2 B 39. You can save a lot of time,
2 however, if you do not need to
3 extend this step unduly. The
4 correct focus will shorten it
5 immeasurably.
6
7 T 2 B 40. Papers will be very easy to
8 write as this time is shortened.
9
10 (80)#80
11 T 2 B 41. The Atonement is the ONLY defense
12 which cannot be used destructively. That
13 is because, while everyone must eventually
14 join it, it was not a device which was
15 generated by man. The Atonement
16 PRINCIPLE was in effect long before the
17 Atonement itself was begun. The
18 Principle was love, and the Atonement
19 itself, was an ACT of love. Acts
20 were not necessary before the Separation,
21 because the time-space belief did not
22 exist.
23 T 2 B 42. It was only after the Separation
24 that the defense of Atonement, and the

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(N 5:93)(Ur 80)
1 necessary conditions for its fulfillment
2 were planned. It became increasingly
3 apparent that all of the defenses which
4 man can choose to use constructively
5 or destructively were not enough to save him.
6 It was therefore decided that he needed a
7 defense which was so splendid that he
8 could not misuse it, although he
9 COULD refuse it. His will could
10 not turn it into a weapon of
11 attack, which is the inherent characteristic of
12 all other defenses. The Atonement
13 thus becomes the only defense which was
14 NOT a two-edged sword. 38
15 T 2 B 43. The Atonement actually began
16 long before the Crucifixion. Many
17 Souls offered their efforts on behalf
18 of the Separated Ones but they could
19 not withstand the strength of the attack,
20 and had to be brought back. Angels
21 came, too, but their protection was not
22 enough, because the Separated ones
23 were not interested in peace.
24 They had already split themselves,

38
Let the high praises of God be in their mouth, And a two-edged sword in their hand, Psalm 149:6

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33 The Shorthand Notes Text Chapter 2 33

(N 5:94)(Ur 80 - 81)
1 and were bent on dividing rather
2 than reintegrating. The levels they introduced into themselves were
3 at war turned against each other,
4 and they, in turn, turned against each other.
5 They established differences, divisions,
6 cleavages, dispersion, and all the other
7 concepts related to the increasing
8 splits they produced.
9 T 2 B 44. Not being in their Right Minds,
10 they turned their defenses from protection to
11 assault, and acted literally insanely.
12 It was essential to introduce a split-
13 proof device which could be used ONLY
14 to heal, if it was used at all. (81)#81
15 T 2 B 45. The Atonement was built into
16 the space-time belief in order to set a
17 limit on the need for the belief, and
18 ultimately to make learning complete.
19 The Atonement IS the final lesson.
20 Learning, itself, like the classrooms in which
21 it occurs, is temporary. Let all
22 those who overestimate human in-
23 telligence remember this. 39 The ability to
24 learn has no value when change

39
Ur inserts “(HS questions last sentence, which she perceives as threatening.)”

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(N 5:95)(Ur 81)
1 of understanding is no longer necessary.
2 The eternally creative have nothing to
3 learn. Only after the Separation was it
4 necessary to direct the creative force to
5 learning, because changed behavior
6 had become mandatory.
7 T 2 B 46. Human beings can learn to
8 improve their behavior, and can also learn
9 to become better and better learners. This
10 increase serveD 40 to bring them into 41 closer and
11 closer accord with the Sonship. But the
12 Sonship itself is a perfect
13 creation, and perfection is not a
14 matter of degree. Only while
15 there are different degrees is
16 learning meaningful. The evolution
17 of man is merely a process by which he
18 proceeds from one degree to the next. He
19 corrects his previous missteps by
20 stepping forward. This represents
21 a process which is actually incomprehensible in
22 temporal terms, because he RETURNS as
23 he progresses. 42
24 T 2 B 47. The Atonement is the device by

40
Ur has “serves” and this notation : “(HS notes that this was written "served")”
41
Ur has “in” instead of “into”
42
Ur includes an intriguing notation: “(Originally, was "goes forward", rather than "progresses"). It is intriguing because UR
notations generally describe what we can see in the Notes. In this case, the Notes does not have “goes forward” but does have
“progresses.” To what does “originally” then refer? Is that an earlier written draft of which the one we have is a copy or is that what
she originally “heard” but not what she originally “wrote.” Alternatively the editor, probably Schucman here, was confused and was
thinking of the next line which does include “goes ahead.”

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(N 5:96)(Ur 81)
1 which he can free himself from the past as he goes
2 ahead. It UNDOES his past
3 errors, thus making it unnecessary
4 for him to keep retracing his steps
5 without advancing toward his
6 return.
7 T 2 B 48. In this sense, the Atonement saves
8 time, but, like the miracle which serves
9 it, does not abolish it. As long
10 as there is need for Atonement, there is
11 need for time. But the Atonement,
12 as a completed plan, does have a
13 unique relationship TO time. Until the
14 Atonement is finished, its various
15 phases will proceed IN time, but
16 the whole Atonement stands at its
17 end. At this point, the bridge
18 of the return has been built.
19
20 T 2 B 49. (The reason this is upsetting to you is because the
21 Atonement is a total commitment.
22 You still think this is associated with loss. This is the same
23 mistake ALL the Separated ones
24 make, in one way or another. They cannot believe that a

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(N 5:97)(Ur 81 – 82)
1 defense which CANNOT attack also IS the best
2 defense. Except for this misperception,
3 the angels COULD have helped them.
4 What do you think "the (82)#82 meek shall inherit
5 the earth" MEANS? They will literally take
6 it over because of their strength. A
7 two-way defense is inherently
8 weak, because precisely BECAUSE it has
9 two edges it can turn against
10 the self very unexpectedly. This
11 tendency CANNOT be controlled
12 EXCEPT by miracles.)
13 T 2 B 50. The miracle turns the defense of Atonement to the
14 protection of the inner self, which,
15 as it becomes more and more secure;
16 assumes its natural talent of
17 protecting others. The inner self
18 knows itself as both a brother AND
19 a son.

20
21 T 2 B 51. Don't worry about the notes. They
22 are right, but YOU are not sufficiently
23 Right-Minded yet to write about the
24 Atonement with comfort. You will write

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(N 5:98)(Ur 82)
1 about it yet with joy.) 43
2 T 2 B 52. Last 44 night I felt briefly but
3 intensely depressed, temporarily under the
4 impression that I was abandoned. I
5 tried, but couldn’t get through at all.
6 After a while, I decided to give up for
7 the time being, and He said, "I will
8 never leave or forsake you.” 45 I did
9 feel a little better, and then 46 while I
10 was exercising, I had some part-
11 vision experiences which I found only
12 mildly frightening at times, and
13 quite reassuring at others.
14 T 2 B 53. I am not too sure of the sequence,
15 but it began with a VERY clear assurance of
16 love, and an equally clear emphasis on
17 my own great value, beauty, and
18 purity. Things got a little confusing
19 after that. First, the idea of "Bride
20 of Christ" occurred to me with vaguely
21 inappropriate "undertones". Then there was a
22 repetition of "the way of Love", and a re-
23 statement of an earlier experience, now
24 as if it were FROM Him TO me: "Behold

43
Ur has (The above notes were taken with great difficulty by HS, and constitute the only series this far that were written very slowly.
When HS asked about this, she was told, "don't worry about the notes. They are right, but YOU are not sufficiently Right-Minded yet
to write about the Atonement with comfort. You will write about it yet with joy.)
44
Ur inserts “(Aside from HS:”
45
Ur inserts “don't worry.” right before this sentence.
46
Ur adds “and decided I was really not sick, so I could return to my exercises.”

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(N 5:99)(Ur 82 – 83)
1 the Handmaid of the Lord; Be it done unto you
2 according to His Word.” 47 ((This threw me
3 into panic before)) (83)#83 This time I was a bit
4 uneasy, but remembered I had mis-
5 perceived it last time, and probably was
6 still not seeing it right. Actually,
7 it is really just a statement of
8 allegiance to the Divine Service, which can
9 hardly be dangerous. 48
10 T 2 B 54. Then there was a strange sequence, in
11 which Christ seemed to be making
12 very obvious advances, which became quite
13 sexual in my perception of them. I
14 ALMOST thought briefly that he
15 turned into a devil. I got just
16 a LITTLE scared, and the possession
17 idea came in for a while, but I
18 thought it SO silly, that there is no
19 point in taking it seriously.
20 T 2 B 55. (As I am writing this, I remember
21 that thing in the book about the demon lover,
22 which once THROUGH me (note spelling, "threw")
23 into a fit. I am upset, but the
24 spelling slip is reassuring.

47
Luke 1:38 “And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from
her.” See Notes 4:140:12 for the “before” reference
48
Ur adds “but at that time, it was stated in the more accurate Biblical phrasing: "Be it done unto ME according to HIS Word."

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(N 5:100)(Ur 83)
1 T 2 B 56. This morning we reviewed the whole
2 episode. He said he was "VERY pleased
3 at the COMPARATIVE lack of fear, and also
4 the concomitant awareness that it WAS a
5 misperception. This showed much
6 greater strength, and a much increased
7 Right-Mindedness. This is because
8 defenses are now being used much
9 better, on behalf of truth MORE
10 than error, though not completely so.
11 T 2 B 57. The weaker use of mis-projection
12 is shown by my recognition that it
13 can't REALLY be that way, which
14 became possible as soon as denial was
15 applied against error, NOT truth.
16 This permitted a much greater
17 awareness of alternative interpretations.
18 T 2 B 58. It was also explained ((the shift
19 to the passive form instead of "HE also
20 explained" should be noted. This is
21 an expression of fear.* 49)) "Remember the
22 section in Brotherhood 50 you read
23 last evening about 'Hold fast', and
24 please do so.”

49
It is not clear to what this asterisk refers.
50
Perhaps a reference to "Letters from the Scattered Brotherhood"

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(N 5:101)(Ur --)

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(N -:---)(Ur 84)
(84)#83 a
UR 84 – this material on this page is not present in the NOTES
T 2 B 59. (Note made on 11/15 by HS re B’s remark concerning 51 top
of p.5, 11/13. 52)

Yes, but I doubt if it says this is inevitable. It may entail more


mis-will than we think. The above may have been too passively
interpreted. Note that Bill Did NOT ask MY will re same. If he
had, HE would have felt better.
(85)#84

51
Manuscript says “aconcerning” here.
52
This would refer to the next page, or absolute page #85)

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(N 5:102)(Ur 85)
1 T 2 B 60. You know that when defenses
2 are disrupted there is a period of
3 real disorientation, accompanied by
4 fear, guilt, and usually vacillations between
5 anxiety and depression. This process is
6 different only in that defenses are being
7 disr not being disrupted, but
8 re-interpreted, even though it may
9 be experienced as the same thing.
10 T 2 B 61. In the re-interpretation of defenses, they
11 are not disrupted but their use for
12 ATTACK is lost. Since this means
13 they can be used only ONE
14 way, they became MUCH stronger,
15 and also 53 much more dependable.
16 They no longer oppose the Atonement,
17 but greatly facilitate it. The Atonement
18 can only be accepted within you.
19 T 2 B 62. You have experienced it largely as
20 EXTERNAL thus far, and that is why
21 your EXPERIENCE of it has been minimal.
22 You have been SHOWN the chalice many
23 times, but have not accepted it "FOR
24 YOURSELF". Your major improper use

53
Ur omits “also”

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(N 5:103)(Ur 85)
1 of defenses is now largely limited
2 to externalization. Do not fail to appreciate
3 your own remarkable progress in this
4 respect. You perceived it first as
5 a vessel of some sort whose
6 ?? purpose was uncertain but which might
7 be a pis-pot. You DID notice, however,
8 that the INSIDE was gold, while the
9 OUTSIDE, though shiny, was silver.
10 This was a recognition of the fact that
11 the INNER part is more precious
12 than the OUTER side, even though
13 both are resplendent, though
14 with different value.
15 T 2 B 63. The reinterpretation of defenses
16 is essential to break open the
17 INNER light. Since the Separation,
18 man's defenses have been used
19 almost entirely to defend
20 themselves AGAINST the Atonement,
21 and thus maintain their separation.
22 They generally see this as a need to
23 protect the body from external
24 intrusion (or intruding), and this

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(N 5:104)(Ur 85-86)
1 kind of misperception is largely responsible
2 for the homosexual fallacy, as well
3 as your own pregnancy fears. The so-
4 called "anal" behavior is a distorted
5 attempt to "steal" the Atonement, and
6 deny its worth by concealing it,
7 and holding onto it in 54 a
8 bodily receptacle, which is regarded as
9 particularly vicious. "Oral" fantasies
10 are rather similar in purpose,
11 except that they stem more from a
12 sense of deprivation, and insatiable
13 thirst which results. "Anal" fallacies
14 are more of a refusal to
15 give, while oral fantasies
16 emphasize a distorted need
17 to take. The main (86)#85 error in
18 both is the belief that the body can be
19 used as a means for attaining
20 Atonement.
21 T 2 B 64. Perceiving the body as the Temple
22 is only the first step in correcting
23 this kind of distortion.

24 ((then I scalded my hand

54
Ur has “with” instead of “in”

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(N 5:105)(Ur 86)
1 there was no butter in the refrigerator but it
2 occurred to her that the Atonement was the
3 remedy for error))

4 T 2 B 65. Seeing the body as a temple 55


5 alters part of the misperception, but
6 not all of it. It DOES recognize,
7 however, that the concept of
8 addition or subtraction in PHYSICAL
9 terms is not appropriate. But
10 the next step is to realize that a
11 Temple is not a building at
12 all. Its REAL holiness lies
13 in the INNER altar, around which
14 the building is built. The inappropriate
15 emphasis which men have put on
16 beautiful Church BUILDINGS is a
17 sign of their own fear of Atonement,
18 and unwillingness to reach the
19 altar itself. The REAL beauty of the
20 Temple cannot be seen with the physical
21 eye. The spiritual eye, on the other
22 hand, cannot see the building at
23 all, but it perceives the altar
24 within with perfect clarity. This is

55
Ur replaces “a temple” with “The Temple”

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(N 5:106)(Ur 86 – 87)
1 because the spiritual eye has perfect
2 vision.
3 T 2 B 66. For perfect effectiveness,
4 the chalice of the Atonement belongs at
5 the center of the inner altar, where
6 it undoes the Separation, and restores
7 the wholeness of the Spirit. Before the
8 Separation, the mind was invulnerable
9 to fear, because fear did not exist. Both
10 the Separation AND the fear were MIS-
11 CREATIONS of the mind, which have to be
12 undone. This is what the Bible means
13 by the "Restoration of the Temple". It
14 DOES NOT mean the restoration of the building.
15 But it DOES mean the opening of
16 the altar to receive the Atonement.
17 T 2 B 67. This heals the Separation, and
18 places within man the one defense
19 against all Separation mind-
20 errors which can make him perfectly
21 invulnerable. (87)#86
22 T 2 B 68. The acceptance of the Atonement by
23 everyone is only a matter of
24 time. In fact, both time and

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(N 5:107)(Ur 87)
1 matter were created for this purpose.
2 This appears to contradict free will,
3 because of the inevitability of this decision.
4 If you review the idea carefully,
5 however, 56 you will realize that this is not
6 true. Everything is limited in
7 some way by the manner of its
8 creation. Free will can
9 temporize, and is capable of
10 enormous procrastination. But
11 it cannot depart entirely from its
12 Creator, who set the limits on its
13 ability to miscreate by virtue of
14 its own real purpose.
15 T 2 B 69. The misuse of will engenders
16 a situation which, in the extreme, becomes
17 altogether intolerable. Pain
18 thresholds can be high, but they are not
19 limitless. Eventually, everybody
20 begins to recognize, however
21 dimly, that there MUST be a
22 better way. As this recognition is
23 more firmly established, it becomes a
24 perceptual turning-point. This

56
the word “however” is omitted in the Urtext

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(N 5:108)(Ur 87)
1 ultimately reawakens the Spiritual
2 Eye, simultaneously weakening the investment
3 in physical sight. The alternating
4 investment in the two types of or
5 levels of perception is usually
6 experienced as conflict for a long
7 time, and can become very acute.
8 T 2 B 70. But the outcome is as
9 certain as God. The Spiritual
10 Eye literally CANNOT SEE error,
11 and merely looks for Atonement.
12 All of 57 the solutions for which the
13 physical eyes seek, dissolve
14 in its sight. The Spiritual Eye,
15 which looks within, recognizes
16 immediately that the altar has been
17 defiled, and needs to be
18 repaired and protected. Perfectly
19 aware of the RIGHT defense, it
20 passes over all others, looking
21 past error to truth. Because of
22 the real strength of ITS vision,
23 it pulls the will into its own
24 service, and forces the mind to

57
Ur omits “of”

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(N 5:109)(Ur 87 – 88)
1 concur. This reestablishes the true
2 power of the will, and makes it
3 increasingly unable to tolerate
4 delay. The mind then realizes, with
5 increasing certainty, 58 that delay
6 is only a way of increasing
7 unnecessary pain, which it need
8 not tolerate at all. The
9 pain threshold drops accordingly,
10 and the mind becomes increasingly
11 sensitive to what it would
12 once have regarded as very
13 minor intrusions of discomfort. (88)#87
14 T 2 B 71. The 59 Children of God are
15 entitled to perfect comfort,
16 Until which comes from a sense
17 of perfect trust. Until they achieve
18 this, they will 60 waste themselves and their
19 true creative power on useless
20 attempts to make themselves
21 more comfortable by inappropriate
22 means. But the real means is
23 ALREADY provided, and does not

58
Ur has “certitude” instead of “certainty.”
59
Ur inserts “11/13”
60
Ur omits “will”

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(N 5:110)(Ur 88)
1 involve any efforts on their part
2 at all. Their egocentricity usually
3 ?? misinterprets 61 this as personally
4 insulting, an interpretation which obviously
5 arises from their misperception of themselves. Egocentricity and
6 communion cannot coexist.
7 Even the terms themselves are contra-
8 dictory.
9 T 2 B 72. The Atonement is the only gift
10 which is worthy of being offered to
11 the Altar of God. This is because
12 of the inestimable value of the Altar
13 itself. It was created perfect,
14 and is entirely worthy of receiving
15 perfection. God IS lonely
16 without His SOULS, and THEY are lonely
17 without Him. Remember the
18 spiritual (a VERY good term)
19 which begins with "And God stepped
20 down from Heaven and said: I'm
21 lonely - - I'll make ME a
22 world." The world WAS a way
23 of healing the Separation, and the
24 Atonement is the GUARANTEE that

61
Ur changes “misinterprets” to “misperceives”

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(N 5:111)(Ur 88)
1 the device will ultimately do so.
2
3 T 2 B 73. I asked here for special note
4 for Bill –
5 Tell B that his delaying
6 tactics are holding him back.
7 He does not really understand
8 detachment, distantiation, and
9 withdrawal. He is interpreting them
10 as "holding himself aloof" from the
11 Atonement.
12 (89)#88

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T 2 C. Healing as Release from Fear (*N 263 5:112)


(N 5:112)(Ur 89) T 2 C.
1 T 2 C 1. The 62 new emphasis will now be
2 on healing. The miracle is the means, the
3 Atonement the principle, and the healing is
4 the result. Those who speak of
5 “the miracle OF healing” are combining
6 two orders of reality inappropriately.
7 Healing is NOT a miracle. The
8 Atonement, or the final miracle,

O 9 is EXTREMELY useful. 63 It is purely


M 10 a means, while any type of healing
I
T 11 is a result.
T 12 T 2 C 2. As we noted yesterday, the
E
D 13 Atonement is the REMEDY. 64 The order of
14 error to which it 65 is applied is irrelevant. Essentially, ALL
15 healing is the release from fear.
16 But to undertake this you cannot be
17 fearful yourself.
18 T 2 C 3. You do not understand healing because
19 of your own fear. I have been hinting
20 throughout (and once stated very
21 directly 66) that you MUST heal others.
22 The reason is that their healing merely
23 witnesses or attests to yours.
24 T 2 C 4. A major step in the Atonement

62
Ur inserts “Nov. 14”
63
Ur replaces “is extremely useful” with “is a REMEDY.”
64
Ur omits this sentence.
65
Ur replaces “it” with “atonement”
66
Ur inserts “, because you were unfearful at the time”

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(N 5:113)(Ur 89)
1 plan is to undo error at ALL
2 levels. Illness, which is really
3 “not right mindedness”, is the result of
4 level confusion in the sense that it
5 always entails the misbelief that what
6 is amiss in one level can adversely
7 affect another.
8 T 2 C 5. We have ? constantly referred to miracles
9 as the means of correcting level
10 confusion. In reality, all
11 mistakes must be corrected at the
12 level at which they occur. Only the
13 mind is capable of error. The body
14 can ACT erroneously, but this is only
15 because it has responded to mis-
16 THOUGHT. The body cannot create, and
17 the belief that it CAN, a fundamental error
18 responsible for most of the fallacies
19 already referred to, produces all physical
20 symptoms.

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(N not present)(Ur 89 – 90)

T 2 C 6. All physical illness represents a belief in


magic. The whole distortion which created magic rested on
the belief that there is a creative ability in matter,
which can control the mind. This fallacy can work either
way; i.e., it can be misbelieved either that the mind can
miscreate IN the body, or that the body can miscreate in
the mind. If it can be made clear

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(90)# 89
that the mind, which is the only level of creation, cannot
create beyond itself, then neither confusion need occur.
T 2 C 7. The reason why only the mind can create is more
obvious than may be immediately apparent. The Soul has been
created. The body is a learning device FOR the mind.
Learning devices are not lessons in themselves. Their
purpose is merely to facilitate the THINKING of the
learner. The most that a faulty use of a learning device
can do is to fail to facilitate. It does not have the power
in itself to introduce actual learning errors.
T 2 C 8. The body, if properly understood, shares the
invulnerability of the Atonement to two-edged application.
This is not because the body is a miracle, but because it
is not inherently open to misinterpretation. The body is
merely a fact. 67 Its ABILITIES can be, 68 and frequently are,
overevaluated. However, it is almost impossible to deny its
existence. Those who do are engaging in a particularly
unworthy form of denial. (The use of the word “unworthy”
here implies simply that it is not necessary to protect the
mind by denying the un-mindful. There is little doubt that
the mind can miscreate. If one denies this unfortunate
aspect of its power, one is also denying the power itself.)
T 2 C 9. All material means which man accepts as remedies for
bodily ills are simply restatements of magic principles. It
was the first level of the error to believe that the body
created its own illness. Thereafter, it is a second mis-
step to attempt to heal it through non-creative agents. It
does not follow, however, that the application of these
very weak corrective devices are evil. Sometimes the
illness has sufficiently great a hold over an individual’s
mind to render him inaccessible to Atonement. In this case,
one may be wise to utilize a compromise approach to mind
and body, in which something from the OUTSIDE is
temporarily given healing

67
The words “in human experience” are added in the HLC
68
The word “be” is not present in the original manuscript, but is persent in the HLC

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(91)# 90
belief. This is because the last thing that can help the
non-Right-Minded (or the sick) is an increase in fear. They
are already in a fear-weakened state. If they are
inappropriately exposed to a straight and undiluted
miracle, they may be precipitated into panic. This is
particularly likely to occur when upside down perception
has induced the belief that miracles are frightening.
T 2 C 10. The value of the Atonement does not lie in the
manner in which it is expressed. In fact, if it is truly
used it will inevitably BE expressed in whatever way is
most helpful to the receiver, not the giver. This means
that a miracle, to attain its full efficacy, MUST be
expressed in a language which the recipient can understand
without fear. It does not follow by any means that this is
the highest level of communication of which he is capable.
But it DOES mean that it is the highest level of
communication of which he is capable NOW.
T 2 C 11. The whole aim of the miracle is to RAISE the level
of communication, not to impose regression (as improperly
used) upon it. Before it is safe to let miracle workers
loose in this world, it is essential that they understand
fully the fear of release. Otherwise, they may unwittingly
foster the misbelief that release is imprisonment, which is
very prevalent. This misperception arose from the attempted
protection device (or misdefense) that harm can be limited
to the body. This was because of the much greater fear
(which this one counteracts) that the mind can hurt itself.
Neither error is really meaningful, because the
miscreations of the mind do not really exist. That
recognition is a far better protection device than any form
of level confusion, because of the advantages of
introducing correction at the level of the error.
T 2 C 12. It is essential that the remembrance of the fact
that ONLY mind can create at all remain with you. Implicit
in this is the corollary that correction belongs at the
thought level, and NOT at either level

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(92)# 91
to which creation is inapplicable. To repeat an earlier
statement, and also to extend it somewhat, the Soul is
already perfect, and therefore does not require correction.
The body does not really exist, except as a learning device
for the mind. This learning device is not subject to errors
of its own, because it was created, but is NOT creating.
It should be obvious, then, that correcting the creator (or
inducing it to give up miscreation) is the only application
of creation which is inherently meaningful at all.
T 2 C 13. We said before that magic is essentially mindless,
or the destructive (miscreated) use of mind. Physical
medicines are a form of “spells.” In one way, they are a
more benign form, in that they do not entail the possession
fallacy which DOES enter when a mind believes that it can
possess another. Since this is considerably less dangerous,
though still incorrect, it has its advantages. It is
particularly helpful to the therapist who really wants to
heal, but is still fearful himself. By using physical means
to do so, he is not engaging in any form of enslavement,
even though he is not applying the Atonement. This means
that his mind is dulled by fear, but is not actively
engaged in distortion.
T 2 C 14. Those who are afraid of using the mind to heal are
right in avoiding it, because the very fact that they are
afraid HAS made them vulnerable to miscreation. They are
therefore likely to misunderstand any healing they might
induce, and, because egocentricity and fear usually occur
together, may be unable to accept the real Source of the
healing. Under these conditions, it is safer for them to
rely TEMPORARILY on physical healing devices, because they
cannot misperceive them as their own creations. As long as
their own vulnerability persists, it is essential to
preserve them from even attempting miracles.
T 2 C 15. We said in a previous section that the miracle is
an expression of miracle-Mindedness. Miracle-Mindedness
merely means Right-Mindedness in the sense that we are now
using it. Right-Mindedness neither exalts nor depreciates

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(93)# 92
the mind of the miracle worker nor of the miracle receiver.
However, as a creative act, the miracle need not await the
Right-Mindedness of the receiver. In fact, its purpose is
to restore him TO his Right Mind. But it is essential that
the miracle worker be in his Right Mind, or he will be
unable to reestablish Right-Mindedness in someone else.
T 2 C 16. The healer who relies on his own readiness is
endangering his understanding. He is perfectly safe as long
as he is completely unconcerned about HIS readiness, but
maintains a consistent trust in MINE. (Errors of this kind
produce some very erratic behavior, which usually point up
an underlying unwillingness to co-operate. Note that by
inserting the carbon backwards, Bill created a situation in
which two copies did not exist. This reflected two levels
of confidence lack, one in My readiness to heal, and the
other in his own willingness to give.) These errors
inevitably introduce inefficiency into the miracle worker’s
behavior, and temporarily disrupt his miracle-mindedness.
We might also make very similar comments about your own
hesitation about dictating at all. This is a larger error
only because it results in greater inefficiency. If you
don’t say anything, nobody can use it, including Me. We
have established that for all corrective processes, the
first step is know that this is fear. Unless fear had
entered, the corrective procedure would never have become
necessary. If your miracle working propensities are not
working, it is always because fear has intruded on your
Right-Mindedness, and has literally upset it. (i.e. turned
it upside down).
T 2 C 17. All forms of not-Right-Mindedness are the result of
refusal to accept the Atonement FOR YOURSELF. If the
miracle worker DOES accept it, he places himself in the
position to recognize that those who need to be healed are
simply those who have NOT done so. The reason why you felt
the vast radiation range of your own inner illumination is
because you were aware that your Right-Mindedness IS
healing.

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(94)# 93
III
The sole responsibility of the miracle worker is to accept
Atonement himself. This means that he knows that mind is
the only creative level, and that its errors ARE healed by
the Atonement. Once he accepts this, HIS mind can only
heal. By denying his mind any destructive potential, and
reinstating its purely constructive powers, he has placed
himself in a position where he can undo the level confusion
of others. The message which he then gives to others is the
truth that THEIR MINDS are really similarly constructive,
and that their own miscreations cannot hurt them. By
affirming this, the miracle worker releases the mind from
overevaluating its own learning device (the body), and
restores the mind to its true position as the learner. It
should be re-emphasized that the body does not learn, any
more than it creates. As a learning device, it merely
follows the learner, but if it is falsely endowed with self
initiative, it becomes a serious obstruction to the
learning it should facilitate.
T 2 C 18. ONLY the mind is capable of illumination. The Soul
is already illuminated, and the body in itself is too
dense. The mind, however, can BRING its own illumination TO
the body by recognizing that density is the opposite of
intelligence, and therefore unamenable to independent
learning. It is, however, easily brought into alignment
with a mind which has learned to look beyond density toward
light.
T 2 C 19. Corrective learning always begins with awakening
the spiritual eye, and turning away from belief in physical
sight. The reason this entails fear is because man is
afraid of what his spiritual eye will see, which was why he
closed it in the first place. We said before that the
spiritual eye cannot see error, and is capable only of
looking beyond it to the defense of Atonement. There is no
doubt that the spiritual eye does produce extreme
discomfort by what it sees. The thing that man forgets is
that the discomfort

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III
is not the final outcome of its perception. When the spiritual
eye is permitted to look upon the defilement of the altar, it
also looks immediately toward Atonement. Nothing which the
spiritual eye perceives can induce fear. Everything that
results from accurate spiritual awareness merely is
channelized toward correction. Discomfort is aroused only to
bring the need to correct forcibly into awareness.
T 2 C 20. What the physical eye sees is not corrective, nor can
it be corrected by any device which can be physically seen. As
long as a man believes in what his physical sight tells him,
all his corrective behavior will be misdirected. The reason
why the real vision is obscured is because man cannot endure
to see his own defiled altar. But since the altar has BEEN
defiled, this fact becomes doubly dangerous unless it IS
perceived. This perception is totally non-threatening because
of the Atonement. The fear of healing arises in the end from
an unwillingness to accept the unequivocal fact that healing
is necessary. The fear arises because of the necessary
willingness to look at what man has done to himself.
T 2 C 21. Healing was an ability which was lent to man after the
Separation, before which it was completely unnecessary. Like
all aspects of the space-time belief, healing ability is
temporary. However, as long as time persists, healing remains
among the stronger human protections. This is because healing
always rests on charity, and charity is a way of perceiving
the true perfection of another, even if he cannot perceive it
himself. Most of the loftier concepts of which man is capable
now are time-dependent. Charity is really a weaker reflection
of a much more powerful love-encompassment, which is far
beyond any form of charity that man can conceive of as yet.
Charity is essential to Right-Mindedness, in the limited sense
to which Right-Mindedness can now be attained. Charity is a
way of looking at another AS IF he had already gone far beyond
his actual accomplishment in time. Since his own thinking is
faulty, he cannot see the Atonement himself, or he would have
no need for charity at all. The charity which is accorded him
is both an acknowledgment that he IS weak, and a recognition
that he COULD BE stronger. The way in which both of these
beliefs are stated clearly implies their dependence on time,
making it quite apparent that charity lies within the
framework of human

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III
limitations, though toward the higher levels.
T 2 C 22. We said before, twice in fact, that only Revelation
transcends time. The miracle, as an expression of true
human charity, can only shorten it a best. It must be
understood, however, that whenever a man offers a miracle
to another, he IS shortening the suffering of both. This
introduces a correction into the Record, which corrects
retroactively as well as progressively.

(97)#96

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T 2 D. Fear as Lack of Love (*N 265 5:114)


(N 5:114)(Ur 97) T 2 D.
1 T 2 D 1. You and Bill both believe that "being
2 afraid" is involuntary. But I have
3 told you many times that only
4 CONSTRUCTIVE acts, thoughts, and
5 experiences should be involuntary.
6 We said that Christ-control can
7 take over everything that DOESN'T
8 matter, and Christ-guidance can direct
9 everything that DOES, if you so
10 will.
11 T 2 D 2. Fear cannot be Christ-controlled,
12 but it CAN be self-controlled.
13 Fear is always associated with what
14 does not matter. It prevents
15 Me from controlling it. The correction
16 is therefore a matter of YOUR will, because
17 its presence shows that you have raised
18 the UNIMPORTANT to a higher level
19 than it warrants. You have thus brought
20 it under your will, where it DOES NOT
21 belong. This means YOU feel responsible
22 for it. The level confusion here is
23 perfectly obvious.
24 T 2 D 3. The reason that I cannot CONTROL

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(N 5:115)(Ur 97)
1 fear for you is that you are attempting
2 to raise to the mind level the proper
3 content of the lower-order reality.
4 I do NOT foster level confusion,
5 BUT YOU can will to correct
6 it.
7 T 2 D 4. You would not tolerate insane
8 behavior on your part, and would hardly
9 advance the excuse that you could
10 not help it. Why should you
11 tolerate insane thinking? There is
12 a fallacy here you would do well
13 to look at clearly.
14 T 2 D 5. You both believe that you ARE responsible
15 for what you DO, but NOT for
16 what you THINK. The truth is that
17 you ARE responsible for what you THINK,
18 because it is only at this level that you
19 CAN exercise choice. What you
20 DO comes from what you think. You
21 cannot separate the truth by giving autonomy
22 to your behavior. This is controlled
23 by Me automatically, as soon as
24 you place what you think under

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(N 5:116)(Ur 97 – 98)
1 my guidance.
2 T 2 D 6. Whenever you are afraid, it is a
3 sure sign that you have allowed your
4 mind to miscreate, i.e., have
5 NOT allowed Me to guide it.
6 It is pointless to believe that controlling
7 the outcome of mis-thought can (98)#97
8 result in real healing. When
9 you are fearful, you have willed wrongly.
10 This is why you feel you are responsible
11 for it.
12 T 2 D 7. You must change your MIND,
13 not your behavior, and this IS a matter of
14 will. You do not need guidance
15 EXCEPT at the mind-level. Correction
16 belongs ONLY at the level where
17 creation is possible. The term does
18 not really mean anything at the
19 symptom-level, where it cannot
20 work.
21 T 2 D 8. The correction of fear IS your
22 responsibility. When you ask for
23 release from fear, you are implying
24 that it isn't. You should ask,

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(N 5:117)(Ur 98)
1 instead, for help in the conditions which have
2 brought the fear about. This condition always
3 entails a separated MIND-
4 willingness. At this level, you CAN
5 help it.
6 T 2 D 9. You are much too tolerant
7 of Mind-wandering, thus tacitly 69
8 condoning its miscreation. The
9 particular result never matters, but
10 this fundamental error DOES.
11 The fundamental correction is always the same.
12 Before you will to do anything, ask
13 Me if your will is in accord with
14 Mine. If you are sure that it IS,
15 there will BE no fear.
16 T 2 D 10. Fear is always a sign of
17 strain, which arises whenever the
18 WILL to do ???? conflicts with
19 WHAT you do. This situation arises in two
20 major ways:
21 1 You CAN will to do
22 conflicting things, either
23 simultaneously or successively. This

69
Ur changes “tacitly” to “passively”

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(N 5:118)(Ur 98 – 99)
1 produces conflicting behavior, which would
2 be tolerable to the self (though not
3 necessarily to others) except for the fact that
4 the part of the will that wants something
5 ELSE is outraged.
6 2 You can BEHAVE as you think you should,
7 but without entirely WILLING to do
8 so. This produces consistent behavior,
9 but entails great strain
10 WITHIN the self.

11 A good example of the latter is what


12 happened to you last night with your
13 mother-in-law. (99)#98

14 T 2 D 11. If you think about it, you


15 will realize that in both cases the
16 will and the behavior are out of
17 accord, resulting in a situation in which
18 you are doing what you do NOT
19 will. This arouses a sense
20 of coercion, which usually produces
21 rage. The anger then invades the
22 mind, and projection in the wrong
23 sense becomes likely. Depression
24 or anxiety are virtually certain.

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(N 5:119)(Ur 99)
1 T 2 D 12. Remember that whenever there is
2 fear, it is because YOU have NOT MADE
3 UP YOUR MIND. Your will is split,
4 and your behavior inevitably becomes erratic.
5 Correcting at the behavior level can
6 shift the error from the first type to the
7 second, but will NOT obliterate the
8 fear.
9 T 2 D 13. It is possible to reach a
10 state in which you bring your will
11 under my guidance without
12 much conscious effort, but this
13 implies the kind of habit-pattern
14 which neither you nor Bill has developed
15 dependably as yet.
16 T 2 D 14. Tell Bill that although he
17 keeps telling you that God will
18 never ask you to do more than
19 you can, he does not understand it himself.
20 God CANNOT ask more than you WILL.
21 The strength to DO comes from your
22 own undivided will to do. There is
23 NO strain in doing God's
24 will as soon as it is also

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T 2 E. The Correction for Lack of Love (*N 271 (5:120)


(N 5:120)(Ur 99)
1 your own.
2 T 2 D 15. The lesson here is quite simple,
3 but particularly apt to be overlooked. I
4 will therefore repeat it, URGING you to listen.
5 Only your mind can produce
6 fear. It does so whenever it is
7 conflicted in what it wills, thus
8 producing inevitable strain, because
9 willing and doing become discordant.
10 This CANNOT be corrected by better
11 DOING. But it CAN be corrected by higher
12 WILLING.
13 T 2 E 1. After taking the first
14 corrective step, i.e., "Knowing
15 it IS fear," you might benefit
16 temporarily by adding another
17 next step BEFORE going on
18 with the corrective process. Try
19 saying to yourself that you
20 MUST have willed not to
21 love somehow or somewhere, or that
22 fear which arises from behavior-
23 will could not have
24 happened. Then follow
25 previous instructions. (100)#99

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(N 5:121)(Ur 100)
1 T 2 E 2. If you consider what the process really
2 means, it is nothing more than a series of
3 pragmatic steps in the larger process
4 of accepting the Atonement as THE
5 remedy. From this viewpoint, the
6 steps can be reworded as follows:
7
8 1.) Know first this is fear.
9 2.) Fear arises from lack of love.
10 3.) The ONLY remedy for lack of
11 love is perfect love.
12 4.) Perfect love IS the Atonement.
13
14 T 2 E 3. The final procedural step (3) is inherent
15 in the last statement (4). We have emphasized
16 that the miracle, or the EXPRESSION of
17 Atonement, is always a sign
18 of real respect from the worthy
19 TO the worthy. This worth IS re-
20 established by the Atonement.
21
22 T 2 E 4. It is obvious, then, that when you are afraid
23 you have placed yourself in a position
24 where you NEED Atonement BECAUSE

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(N 5:122)(Ur 100)
1 you have DONE something loveless because
2 you WILLED without love. This is
3 precisely the situation for which the Atonement
4 was offered. The need for the
5 remedy inspired its CREATION.
6 T 2 E 5. As long as you recognize only
7 the NEED for the remedy, you will
8 remain fearful. However, as
9 soon as you REMEDY it, you
10 have also abolished the fear.
11 This is how TRUE healing occurs. (101)#100

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(N 5:123)(Ur --)
1 Miscellaneous jottings apparently unrelated to ACIM

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(N 5:124)(Ur 101)
1 T 2 E 6. Everyone experiences fear, and nobody
2 enjoys it. Yet, it would take very
3 little right-thinking to know why it
4 occurs. Neither you nor Bill have
5 thought about it very much, either.
6 (( I object 70 to the use of a plural verb with a
7 properly singular subject, and remember that
8 last time in a very similar sentence,
9 He said it correctly and I remembered it with
10 real pleasure. This real grammatical error
11 makes me suspicious of the genuineness of
12 these notes.
13
14 A = What it really shows is that YOU are
15 not very receptive. The reason it came out
16 that way, is because you are projecting ((in the inappropriate way)
17 your own anger, which has
18 nothing to do with these notes. YOU made the
19 error, because you are not feeling loving, so
20 you want me to sound silly, so you
21 won't have to pay attention. Actually,
22 I am trying to get through against considerable opposition, because
23 you are not very happy, and
24 I wish you were. I thought I'd take

70
Ur inserts “at this point”

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(N 5:125)(Ur 101 – 102)


1 a chance, even though you are so resistant,
2 because I MIGHT be able to help 71 you
3 feel better. You may be unable not
4 to attack at all, but do try to listen
5 a little, too.)
6
7 T 2 E 7. Very few people appreciate the real
8 power of the mind. Nobody remains
9 fully aware of it all the time. This is
10 inevitable in this world, because the human being
11 has many things he must do, and
12 cannot engage in constant thought-watching.
13 However, if he hopes to spare himself from
14 fear, there are some things he must
15 realize, and realize them fully, at least
16 some of the time. (102)#101
17 T 2 E 8. The mind is a very powerful
18 creator, and it never loses its creative
19 force. It never sleeps. Every
20 instant it is creating, and ALWAYS as
21 you will. Many of your ordinary
22 ??? expressions reflect this. For example,
23 when you say "don't give it a
24 thought", you are implying that if you

71
Ur has “make” rather than “help”

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(N 5:126)(Ur 102)
1 do not think about something, it will have no effect on you. This
2 is true enough.
3 T 2 E 9. On the other hand, many other expressions
4 are clear expressions of the prevailing LACK
5 of awareness of thought-power. For
6 example, you say, "just an idle thought", and
7 mean that the thought has no effect.
8 You also speak of some actions as
9 "thoughtless", implying that if the person
10 HAD thought, he would not have behaved
11 as he did. You also use phrases like
12 "thought provoking", which is bland
13 enough, but the term "a provoking
14 thought" means something quite
15 different.
16 T 2 E 10. While expressions like "think
17 big" give some recognition to the power
18 of thought, they still come nowhere near the
19 truth. You do not expect to grow when you
20 say it, because you don't really believe
21 it. It is hard to recognize that
22 thought and belief combine into a
23 power-surge that can literally move
24 mountains. 72

72
.1 Corinthians 13:2 So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard
seed, you will say to this mountain, "Move from here to there,' and it will move; and nothing will be impossible for you. Matthew
17:20 And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I
could remove mountains, but have not love, I am nothing.

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(N 5:127)(Ur 102 – 103)


1 T 2 E 11. It appears at first glance that
2 to believe such power about yourself
3 is merely arrogant, but that is not the
4 real reason why you don't believe it.
5 T 2 E 12. People prefer to believe that their
6 thoughts cannot exert real control because
7 they are literally AFRAID of them. Therapists
8 try to help people who are afraid of their own
9 death wishes by depreciating the power
10 of the wish. They even attempt to "free" the
11 patient by persuading him that he can think
12 whatever he wants, without ANY real
13 effect at all. (103)#102
14 T 2 E 13. There is a real dilemma here, which
15 only the truly right-minded can escape.
16 Death wishes do not kill in the physical
17 sense, but they DO kill spiritually. ALL
18 destructive thinking is dangerous.
19 Given a death wish, a man has
20 no choice except to ACT upon
21 his thought, or behave CONTRARY TO
22 it. He can thus choose ONLY
23 between homicide and fear. (See
24 previous notes on will conflicts. 73)
25 ((Note : I have avoided this term, 74 ?you? will know because it
26 seemed too Rankian.) 75

73
This may refer to the “possession” segment starting N 5:63; T 1 C 9
74
Ur inserts “in the last series of notes intentionally”
75
Ur adds “Apparently, there was a reason why this word should have been used last time. It is used in this section for a very good
reason.”

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(N 5:128)(Ur 103)
1 T 2 E 14. The other possibility is that he depreciates the power of
2 his thought. This is the usual
3 psychoanalytic approach. This DOES allay
4 guilt, but at the cost of rendering thinking
5 impotent. If you believe that what you think
6 is ineffectual, you may cease to be
7 overly afraid of it, but you are hardly
8 likely to respect it, either. The
9 world is full of endless examples of
10 how man has depreciated himself because he
11 is afraid of his own thoughts. In
12 some forms of insanity, thoughts
13 are glorified, but this is only because the
14 underlying depreciation was too
15 effective for tolerance.
16 T 2 E 15. The truth is that there ARE no
17 "idle thoughts". ALL thinking
18 produces form at some level. The
19 reason why people are afraid
20 of ESP, and so often react against
21 it, is because they KNOW that thoughts
22 can hurt them. Their OWN
23 thoughts have made them vulnerable.

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(N 5:129)(Ur 103 – 104)


1 T 2 E 16. You and Bill, who complain all the
2 time about fear, still persist in
3 creating it most of the time.
4 I told you last time that you cannot
5 ask ME to release you from it,
6 because I KNOW it does not exist. YOU
7 don't. If I merely intervene
8 between your thoughts and their
9 results, I would be tampering
10 with a basic law of cause and
11 effect, in fact the most fundamental
12 one there is in this world. (104)#103 I
13 would hardly help if I
14 depreciated the power of your own
15 thinking. This would be in
16 direct opposition to the purpose of this
17 course.
18 T 2 E 17. It is certainly much more
19 useful to remind you that
20 you do not guard your thoughts
21 at all carefully, except for a
22 relatively small part of the day, and
23 somewhat inconsistently even
24 then. You may feel at this

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(N 5:130)(Ur 104)
1 point that it would take a miracle
2 to enable you to do this, which is
3 perfectly true. Human beings are
4 not used to miraculous thinking,
5 but they CAN be TRAINED to think that way.
6 T 2 E 18. All miracle-workers HAVE
7 to be trained that way. I
8 have to be able to count on them.
9 This means that I cannot allow them to
10 leave their mind unguarded, or they will not be
11 able to help me. Miracle-working
12 entails a full realization of the power of
13 thought, and real avoidance of mis-
14 creation. Otherwise, the miracle will
15 be necessary to set the mind
16 ITSELF straight, a circular process which
17 would hardly foster the time-collapse
18 for which the miracle was intended. Nor
19 would it induce the healthy respect
20 that every miracle-worker must have for
21 true cause and effect.
22 T 2 E 19. Miracles cannot free the miracle-worker
23 from fear. Both miracles AND fear
24 come from his thoughts, and if he were

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(N 5:131)(Ur 104 – 105)


1 not free to choose one, he would also
2 not be free to choose the other. Remember,
3 we said before that when electing
4 one person, you reject another.
5 T 2 E 20. It is much the same in electing the
6 miracle. By so doing, you HAVE rejected
7 fear. Fear cannot assail unless it has
8 been created. You and Bill have been
9 afraid of God, of me, of yourselves,
10 and of practically everyone you know at one
11 time or another. (105)#104 This can only be because
12 you have miscreated all of us, and believe in
13 what you have created. (We spent a lot of
14 time on this before, but it did not
15 help very much.) You would never
16 have done this if you were not afraid of your
17 own thoughts. The vulnerable are
18 essentially miscreators, because they mis-
19 perceive Creation.
20 T 2 E 21. You and Bill are willing
21 to accept primarily what does NOT
22 change your minds too much, and
23 leaves you free to leave them quite
24 unguarded most of the time.

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(N 5:132)(Ur 105)
1 You persist in believing that when you do not
2 consciously watch your mind, it is unmindful.
3 T 2 E 22. It is time to consider the whole world of
4 the unconscious, or unwatched mind. This will
5 frighten you, because it is the source of fright.
6 You may look at it as a new theory
7 of basic conflict, if you wish, which will not
8 be entirely an intellectual approach,
9 because I doubt if the truth will escape you
10 entirely.
11 T 2 E 23. The unwatched mind is responsible for
12 the whole content of the unconscious, which lies
13 above the miracle-level. All psychoanalytic
14 theorists have made some contribution to
15 the truth in this connection, but none of them
16 has seen it in its true entirety.
17 ((The correct grammar here is a sign of
18 your better cooperation. Thank you.)
19 Jung's best contribution was an
20 awareness of individual vs. collective
21 unconscious levels. He also recognized
22 the major place of the religious spirit in his
23 schema. His archetypes were also
24 meaningful concepts. But his

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(N 5:133)(Ur 105 – 106)


1 major error lay in regarding the deepest
2 level of the unconscious as shared in terms
3 of CONTENT. The deepest level of the
4 unconscious is shared as an ABILITY.
5 As MIRACLE-MINDEDNESS, the content,
6 ((or the particular miracles which an individual
7 happens to perform) does not matter
8 at all. (106)#105 They will, in fact, be entirely
9 different, because, since I direct them, I
10 make a point of avoiding redundancy.
11 Unless a miracle actually heals,
12 it is not a miracle at all.
13 T 2 E 24. The content of the miracle-level
14 is not recorded in the individual's unconscious,
15 because if it were, it would not be
16 automatic and involuntary, which we
17 have said repeatedly it should be.
18 However, the content IS a matter
19 for the record, which is NOT within the individual himself.
20 T 2 E 25. All psychoanalysts made one
21 common error, in that they attempted
22 to uncover unconscious CONTENT. You cannot
23 understand unconscious activity in these terms,

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(N 5:134)(Ur 106)
1 because "content" is applicable ONLY
2 to the more superficial unconscious levels to which
3 the individual himself contributes. This is the level
4 at which he can readily introduce fear, and
5 usually does.
6 T 2 E 26. Freud was right in calling this
7 level pre-conscious, and emphasizing that
8 there is a fairly easy interchange
9 between preconscious and conscious material. He
10 was also right in regarding the censor
11 as an agent for the protection of
12 consciousness from fear. HIS major error
13 lay in his insistence that this level
14 is necessary at all in the psychic
15 structure. If the psyche contains
16 fearful levels from which it cannot escape
17 without splitting, its integration is
18 permanently threatened. It is
19 essential not to control the
20 fearful, but to ELIMINATE it.
21 T 2 E 27. Here, Rank's concept of
22 the will was particularly good, except
23 that he preferred to ally it
24 only with man's own truly

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(N 5:135)(Ur 106 – 107)


1 creative ability, but did not extend it to
2 its proper union with God's. His
3 "birth trauma", another valid idea, was
4 also too limited, in that it did not
5 refer to the Separation, which was really a
6 FALSE idea of birth. Physical
7 birth is not (107)#106 a trauma in itself.
8 It can, however, remind the individual
9 of the Separation, which was a very real
10 cause of fear.
11 T 2 E 28. The idea of "will-THERAPY" was
12 potentially a very powerful one, but
13 Rank did not see its real potential
14 because he himself used his mind partly
15 to create a theory OF the mind, but
16 also partly to attack Freud.
17 His reactions to Freud stemmed from his
18 own unfortunate acceptance of the
19 deprivation-fallacy, which itself
20 arose from the Separation. This led
21 him to believe that his own mind-
22 creation could stand only
23 if the creation of another's fell.

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(N 5:136)(Ur 107)
1
2 In consequence, his theory emphasized rather
3 than minimized the two-edged nature
4 of defenses. This is an outstanding
5 characteristic of his concepts, because it
6 was outstandingly true of him.
7 T 2 E 29. He also misinterpreted the birth-
8 trauma in a way that made it
9 inevitable for him to attempt a
10 therapy whose goal was to
11 ABOLISH FEAR. This characteristic of all
12 later theorists, who do not attempt, as
13 Freud did, to split off the
14 fear in his own form of therapy.
15 T 2 E 30. No one as yet has fully
16 recognized either the therapeutic value of
17 fear, or the only way in which it can
18 truly 76 be ended. When
19 man miscreates, he IS in pain.
20 The cause and effect principle here is
21 temporarily a real expeditor.
22 Actually, Cause is a term
23 properly belonging to God, and Effect,
24 which should also be capitalized,

76
Ur has “be truly” instead of “truly be”

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(N 5:137)(Ur 107 – 108)


1 is HIS Sonship. This entails a
2 set of cause and effect relationships
3 which are totally different from those which man introduced into
4 the Miscreation. (108)#107

5 T 2 E 31. The 77 fundamental opponents in


6 the real basic conflict are
7 Creation and miscreation. All
8 fear is implicit in the second, just as
9 all love is inherent in the first.
10 Because of this difference, the basic
11 conflict IS one between love and fear.
12 T 2 E 32. So much, then, for the true
13 nature of the major opponents in the
14 basic conflict. Since all such
15 theories lead to a form of therapy
16 in which a re-distribution of psychic
17 energy results, it is necessary to consider
18 our concept of libido next.
19 In this respect, Freud was more accurate
20 than his followers, who were essentially
21 more wishful. Energy CAN
22 emanate from both Creation AND
23 miscreation, and the particular ratio
24 between them which prevails at a given

77
Ur inserts “NOV. 16”

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(N 5:138)(Ur 108)
1 point in time DOES determine the particular
2 behavior AT that time. If miscreation DID NOT
3 engender energy in its own
4 right, it would be unable to
5 produce destructive behavior, which it very
6 patently DOES.
7 T 2 E 33. Everything that man creates
8 has energy because, like the
9 Creations 78 of God, they (it) come FROM
10 energy, and are endowed by their
11 creator with the power to create.
12 Miscreation is still a genuine
13 creative act in terms of the
14 underlying IMPULSE, but NOT in
15 terms of the CONTENT of the creation.
16 This, however, does not deprive
17 the creation of its OWN creative
18 power. It DOES, however, GUARANTEE
19 that the power will be misused,
20 or USED FEARFULLY.
21 T 2 E 34. To deny this is merely the
22 previously mentioned fallacy of
23 depreciation. Although Freud
24 made a number of fallacies of

78
Ur drops the s, making “Creation” singular, thus the change in number of the following pronoun from “they” to “it”

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(N 5:139)(Ur 108 – 109)


1 his own, he DID avoid this one in
2 connection with libido. The later
3 theorists denied the split-energy
4 concept, not by attempting to
5 heal it, but by reinterpreting
6 it instead of (109)#108 redistributing it.
7 T 2 E 35. This placed them in the illogical
8 position of assuming that the split
9 which their therapies were intended to
10 heal had not occurred. The result
11 of this approach is essentially
12 a form of hypnosis. This is quite
13 different from Freud's approach,
14 which merely ended in a deadlock.
15 T 2 E 36. A similar deadlock occurs
16 when both the power of Creation
17 and of miscreation coexist. This is
18 experienced as conflict only
19 because the individual feels AS IF
20 both were occurring AT THE SAME
21 LEVEL. He BELIEVES in what he has
22 created in his own unconscious and
23 he naturally believes it is real BECAUSE
24 he created it. He, thus,

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(N 5:140)(Ur 109)
1 places himself in a position where the
2 fearful becomes REAL.
3 T 2 E 37. Nothing but level-confusion
4 can result as long as this belief
5 is held in ANY form. Inappropriate
6 denial and equally inappropriate
7 identification of the REAL factors in the
8 basic conflict will NOT solve
9 the problem itself. The conflict CANNOT
10 disappear until it is fully
11 recognized that miscreation
12 is NOT real, and therefore there IS no
13 conflict. This entails a full
14 realization of the basic fact that,
15 although man has miscreated in
16 a very real sense, he need
17 neither continue to do so, nor
18 to suffer from his past errors in this
19 respect.
20 T 2 E 38. A REDISTRIBUTION of psychic
21 energy, then, is NOT the solution.
22 Both the idea that both kinds
23 MUST exist, and the belief that
24 ONE kind is amenable for use

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(N 5:141)(Ur 109 – 110)


1 or misuse, are real distortions. The
2 ONLY way out 79 is to STOP
3 MISCREATING NOW, and accept the Atonement
4 for miscreations of the past. (110)#109 Only
5 this can re-establish true single-
6 mindedness.
7 The structure of the psyche, as
8 you very correctly noted yourself,
9 follows along the lines of the particular
10 libido concept the theorist employs.
11 ((I STILL think it was the other way
12 around.
13 A= This confusion arises out of the
14 fact that you DID change the
15 order - - several times in fact.
16 Actually, it didn't matter,
17 because the two concepts DO flow
18 from each other. It was a TERRIFIC
19 waste of time, and one in which I
20 hardly care to become engaged
21 myself. Please!)
22
23 T 2 E 39. Freud's psyche was essentially
24 a good and evil picture, with very

79
Ur omits “out”

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(N 5:142)(Ur 110)
1 heavy weight given to the evil. This is
2 because every time I mentioned the
3 Atonement to him, which was quite often,
4 he responded by defending his
5 theory more and more against it.
6 This resulted in his increasingly strong
7 attempts to make the illogical sound
8 more and more logical.
9 T 2 E 40. I was very sorry about this,
10 because his was a singularly good mind,
11 and it was a shame to waste it.
12 However, the major purpose of his
13 incarnation was not neglected.
14 He DID succeed in forcing
15 recognition of the unconscious into
16 man's calculations about himself,
17 a step in the right direction
18 which should not be minimized.
19 Freud was one of the most religious men
20 I have known recently. Unfortunately, he
21 was so afraid of it religion that the
22 only way he could deal with it
23 was to regard IT (not himself)
24 as sick. This naturally prevented

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(N 5:143)(Ur 110 – 111)


1 healing.
2 T 2 E 41. Freud's superego is a particularly
3 interesting example of the real power of
4 miscreation. It is noteworthy
5 throughout the whole development of his
6 theories that the superego never
7 allied itself with freedom. The
8 most it could do in this
9 direction was to (111)#110 work out a
10 painful truce in which both
11 opponents LOST. This perception
12 could not fail to force him to
13 emphasize discontent in his view
14 of civilization.
15 T 2 E 42. The Freudian id is really
16 only the more superficial level of
17 the unconscious, and not the deepest
18 level at all. This, too, was
19 inevitable, because Freud could not
20 divorce miracles from magic. It
21 was therefore his constant endeavor, ((even preoccupation)) to keep
22 on
23 thrusting more and more material
24 between consciousness and the real deeper

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(N 5:144)(Ur 111)
1 level of the unconscious, so that the latter
2 became increasingly obscured. The
3 result was a kind of bedlam, in
4 which there was no order, no control, and
5 no sense. This was exactly how
6 he FELT about it.
7 T 2 E 43. The later theoretical switch to
8 the primacy of anxiety was an
9 interesting device intended to
10 deny both the instinctive
11 nature of destructiveness, and the
12 force of the power of miscreation.
13 By placing the emphasis on the
14 RESULT, the generative nature of the
15 power was minimized.
16 T 2 E 44. Destructive behavior IS
17 instinctual. The instinct for
18 creation is NOT obliterated in
19 miscreation. That is why it is
20 always invested with reality. One of the chief ways in which man can correct his
21 magic-miracle confusion is to remember that he did not create himself. He is apt to forget this when
22 he becomes egocentric, and this places him in a position where belief in magic is virtually inevitable.
23 His instincts for creation were given him by his own Creator, who was expressing the same instinct
24 in His Creation. Since the creative ability rests solely in the mind, everything which man creates is
25 necessarily instinctive. 80

80
Starting at the fourth sentence, (*) the rest of this paragraph is crossed out in the Ur. The material shows up again on page 116 (T
2 E 57) prefaced with the words “Dictated without notes by HS”. 2 E:57 The Notes ends with the word “reality.”

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(112)# 111
IV 81 Nov. 20, ‘65
T 2 E 45. (This goes after basic conflict theory.) (Dictated
without notes by HS)
T 2 E 46. We have already said that the basic conflict is one
between love and fear, and that the proper organization of
the psyche rests on a lack of level confusion. The section
on psychic energy should be re-read very carefully, because
it is particularly likely to be misinterpreted until this
section is complete.
T 2 E 47. It has already been said that man CANNOT control
fear, because he himself created it. His belief in it
renders it out of his control by definition. For this
reason, any attempt to resolve the basic conflict through 82
the concept of mastery of fear is meaningless. In fact, it
asserts the power of fear by the simple assumption that it
need be mastered at all.
T 2 E 48. The essential resolution rests entirely on the
mastery of love. In the interim, conflict is inevitable.
The reason for this is the strangely illogical position in
which man had placed himself. Since we have frequently
emphasized that correction must be applied within the level
that error occurs, it should be clear that the miracle MUST
be illogical because its purpose is to correct the
illogical and restore order.
T 2 E 49. Two concepts which CANNOT coexist are nothing and
everything. To whatever extent one is believed in, the
other HAS BEEN abolished. In the conflict, fear is really
nothing, and love is really everything. (This recognition
is really the basis for the castration complex.) This is
because whenever light penetrates darkness, 83 it DOES
abolish it. The unwillingness to be seen, or submit error
to light, is spuriously associated with active doing. In
this incarnation, this can take the form of oedipal
involvement and concomitant castration anxiety.

81
The remainder of chapter 2 is not present in the copy of the Notes we have available and is not likely present in any copy as it is
marked “dictated without notes.” The material included here is derived from the Urtext manuscript.
82
The shorthand form “thru” appears in the manuscript
83
This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. 1 John
1:5

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(113)# IV 112
T 2 E 50. However, in more long range and meaningful terms,
the oedipal complex is a miniature of the true Separation
fear, and the castration complex is a way of denying that
it ever occurred. Like all pseudo-solutions, this kind of
distorted thinking is very creative, but false. The
Separation HAS occurred. To deny this is merely to misuse
denial. However, to concentrate on error is merely a
further misuse of legitimate psychic mechanisms. The true
corrective procedure, which has already been described as
the proper use of the spiritual eye (or true vision), is to
accept the error temporarily, BUT ONLY as an indication
that IMMEDIATE correction is mandatory. This establishes a
state of mind in which the Atonement can be accepted
without delay.
T 2 E 51. It is worth repeating that ultimately there is no
compromise possible between everything and nothing. The
purpose of time is essentially a device by which all
compromise in this respect can be abolished. It seems to be
abolished by degrees precisely because time itself involves
a concept of intervals which do 84 not really exist. The
faulty use of creation has made this necessary as a
corrective device.
T 2 E 52. "And God so loved the world that He gave his
only begotten Son so that whosoever believeth on Him shall
not perish but have Eternal Life” 85 needs only one slight
correction to be entirely meaningful in this context. It
should read "And God so loved the world that he gave it TO
His only begotten Son." It should be noted that God HAS
begotten only ONE Son.

84
Manuscript has “does not” but it appears that the “intervals” do not exist, not the “concept of intervals.” HLC also changes this to
“do”
85
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have
everlasting life. John 3:16

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(114)# IV 113
If you believe that all of the Souls that God created ARE
His Sons, and if you also believe that the Sonship is One,
then every Soul MUST be a Son of God , or an integral part
of the Sonship. You do not find the concept that the whole
is greater than its parts difficult to understand. You
should therefore not have too great difficulty with this.
The Sonship in its Oneness DOES transcend the sum of its
parts. However, it loses this special state as long as any
of its parts are missing. This is why the conflict cannot
ultimately be resolved UNTIL all of the individual parts of
the Sonship have returned. Only then, in the true sense,
can the meaning of wholeness be understood.
T 2 E 53. The concept of minus numbers has always been
regarded as a mathematical rather than an actual expedient.
(This is a major limitation on mathematics as presently
understood.) Any statement which implies degrees of
difference in negation is essentially meaningless. What can
replace this negative approach is a recognition of the fact
that as long as one part (which is the same as a million or
ten or eight thousand parts) of the Sonship is missing, it
is NOT complete.
T 2 E 54. In the Divine psyche, the Father and the Holy
Spirit are not incomplete at all. The Sonship has the
unique faculty of believing in error, or incompleteness, if
he so elects. However, it is quite apparent that so to
elect IS to believe in the existence of nothingness. The
correction of this error

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(115)# IV 114
is the Atonement.
T 2 E 55. We have already briefly spoken about readiness. But
there are some additional awarenesses which might be
helpful. Readiness is nothing more than the prerequisite
for accomplishment. The two should not be confused. As soon
as a state of readiness occurs, there is always some will
to accomplish, but this is by no means undivided. The state
does not imply more than the potential for a shift of will.
Confidence cannot develop fully until mastery has been
accomplished. We began this section with an attempt to
correct the fundamental human error that fear can be
mastered. The Correction was that ONLY love can be
mastered. When I told you that you were "ready for
Revelation", I did not mean that you had in any way
mastered this form of communication. However, you yourself
attested to your readiness by insisting that I would not
have said so if it had not been true. This IS an
affirmation of readiness. Mastery of love necessarily
involves a much more complete confidence in the ability
than either of you has attained. But the readiness at least
is an indication that you believe this is possible. This is
only the beginning of confidence.
T 2 E 56. In case this be misunderstood as a statement that
an enormous amount of time will be necessary between
readiness and mastery, I would again remind you that time
and space are under My control.

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(116)# 115
(Dictated without notes by HS)
T 2 E 57. One of the chief ways in which man can correct his
magic-miracle confusion is to remember that he did not
create himself. He is apt to forget this when he becomes
egocentric, and this places him in a position where belief
in magic is virtually inevitable. His instincts for
creation were given him by his own Creator, who was
expressing the same instinct in His Creation. Since the
creative ability rests solely in the mind, everything which
man creates is necessarily instinctive.

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(117)# 116
T 2 E 58. It also follows that whatever he creates is real in
his own eyes, but not necessarily in the sight of God. This
basic distinction leads us directly into the real meaning
of the Last Judgment. (I am aware of the fact that you
would much rather continue with the parallels involved in
other theories of basic conflict. However, this would
merely be a delay which we will engage in only if you
regard it as essential.)

T 2 F. The Meaning of the Last Judgment (not present in the Notes)


T 2 F 1. The Final Judgment is one of the greatest threat
concepts in man's perception. This is only because he does
not understand it. Judgment is not an essential attribute
of God. Man brought judgment into being only because of the
Separation. God Himself is still the God of mercy. After
the Separation, however, there WAS a place for justice in
the schema, because it was one of the many learning devices
which had to be built into the overall plan. Just as the
Separation occurred over many millions of years, the Last
Judgment will extend over a similarly long period, and
perhaps even longer. Its length depends, however, on the
effectiveness of the present speed-up. We have frequently
noted that the miracle is a device for shortening but not
abolishing time. If a sufficient number of people become
truly miracle-minded quickly, the shortening process can be
almost immeasurable. But it is essential that these
individuals free themselves from fear sooner than would
ordinarily be the case, because they MUST emerge from basic
conflict it they are to bring peace to the minds of others.

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(118)# 117
T 2 F 2. The Last Judgment is generally thought of as a
procedure undertaken by God. Actually, it will be
undertaken solely by man, with My help. It is a Final
Healing, rather than a meting out of punishment, however
much man may think punishment is deserved. Punishment as a
concept is in total opposition to Right-Mindedness. The aim
of the Final Judgment is to RESTORE Right-Mindedness TO
man.
T 2 F 3. The Final Judgment might be called a process of
Right-evaluation. It simply means that finally all men must
come to understand what is worthy and what is not. After
this, their ability to choose can be reasonably directed.
Unless this distinction has been made, the vacillations
between free and imprisoned will cannot but continue. The
first step toward freedom, then, MUST entail a sorting out
of the false from the true. This is a process of division
only in the constructive sense, and reflects the true
meaning of the Apocalypse. Man will ultimately look upon
his own creations, and will to preserve only what is good,
just as God Himself once looked upon what he had created,
and knew that it WAS good. 86 At this point, the Will will
begin to look with love on its creations, because of their
great worthiness. The mind will inevitably disown its
miscreations, and having withdrawn belief from them, they
will no longer exist.
T 2 F 4. The term Last Judgment is frightening, not only
because it has been falsely projected onto God, but also
because of the association of "Last" with death. This is an
outstanding example of upside-down perception. Actually, if
it is examined objectively, it is quite apparent that it is
really the doorway to life. No man who lives in fear is
really alive.

86
Then God saw everything that He had made, and indeed it was very good. So the evening and the morning were the sixth day.
Genesis 1:31

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(119)# 118
1
2 T 2 F 5. His own final judgment cannot be directed toward
3 himself, because he is not his own creation. He can apply
4 it meaningfully, and at any time, to everything he has ever
5 created, and retain in his real memory only what is good.
6 This is what his own Right-Mindedness CANNOT BUT dictate.
7 The purpose of time is solely to "give him time" to achieve
8 this judgment. It is his own perfect judgment of his own
9 creation. When everything that he retains is lovable, there
10 is no reason for any fear to remain in him. This IS his
11 part in the Atonement.

End of chapter 2

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A Course in Miracles Volume I Chapter 3 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 3 - RETRAINING THE MIND ........................................................................................... 1


T 3 A. Introduction (*N 296 5:145) .........................................................................................................1
(N 5:145)(Ur 120) ..................................................................................................................................1
(N 5:146)(Ur 120) ..................................................................................................................................2
(N 5:147)(Ur 120-121)...........................................................................................................................3
(N 5:148)(graphic) .................................................................................................................................4
(N 5:149) (Ur 121) .................................................................................................................................5
(N 5:150) (Ur 121-122)..........................................................................................................................6
(N 5:151) (Ur 122) .................................................................................................................................7
(---) (Ur 123) ..........................................................................................................................................8
(N 5:152) (Ur 123) .................................................................................................................................9
(N 5:153) (Ur 124) ...............................................................................................................................10
(N 5:154) (Ur 125) ...............................................................................................................................12
(N 5:155) (Ur 125-6)............................................................................................................................13
(N 5:156) (Ur 126-27)..........................................................................................................................14
(N 5:157) (Ur 127) ...............................................................................................................................15
(N 5:158) (Ur 127-28)..........................................................................................................................16
(N 5:159) (Ur 128) ...............................................................................................................................17
(N 5:160) (Ur 128) ...............................................................................................................................18
T 3 B. Special Principles for Miracle Workers ....................................................................................19
(N 5:161) (Ur 129-30)..........................................................................................................................19
(N 5:162) (Ur 130) ...............................................................................................................................20
(N 5:163) (Ur 130-131)........................................................................................................................21
(N 5:164) (Ur 131) ...............................................................................................................................23
(N 5:165) (Ur 62)(this page out of Ur sequence) .................................................................................24
T 3 C. Atonement without Sacrifice (*N 317 5:166) ............................................................................25
(N 5:166) (Ur 132) ...............................................................................................................................25
(N 5:167) (Ur 132-133)........................................................................................................................26
(N 5:168) (Ur 133) ...............................................................................................................................27
(N 5:169) (Ur 133-134)........................................................................................................................28
(N 5:170) (Ur 134) ...............................................................................................................................29
(N 5:171) (Ur 134-135)........................................................................................................................30
(N 5:172) (Ur 135) ...............................................................................................................................31
(N 5:173) (Ur 136) ...............................................................................................................................32
(N 5:174) (Ur 136-137)........................................................................................................................33
(N 5:175) (Ur 137) ...............................................................................................................................34
(N 5:176) (Ur 137) ...............................................................................................................................35
(---) (Ur 138) ........................................................................................................................................36
(---) (Ur 139) ........................................................................................................................................37
(---) (Ur 140) ........................................................................................................................................38
(---) (Ur 141) ........................................................................................................................................39
(---) (Ur 142) ........................................................................................................................................40
(---) (Ur 143) ........................................................................................................................................41
(---) (Ur 144) ........................................................................................................................................42
T 3 D. Miracles as Accurate Perception (*N not present in the Notes) ..............................................42
(---) (Ur 145) ........................................................................................................................................43

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(---) (Ur 146) ........................................................................................................................................44


T 3 E. Perception versus Knowledge (*N 328 5:177) ...........................................................................45
(N 5:177) (Ur 147) ...............................................................................................................................45
(N 5:178) (Ur 147-148)........................................................................................................................46
(N 5:179) (Ur 148) ...............................................................................................................................47
(N 5:180) (Ur 148-149)........................................................................................................................48
(N 5:181) (Ur ---) .................................................................................................................................49
(N 5:182) (Ur 149) ...............................................................................................................................50
(N 5:183) (Ur 149) ...............................................................................................................................51
(N 5:184) (Ur 149-150)........................................................................................................................52
(N 5:185) (Ur 150) ...............................................................................................................................53
(N 5:186) (Ur 150-151)........................................................................................................................54
(N 5:187) (Ur ---) .................................................................................................................................55
T 3 F. Conflict and the Ego (*N 339 5:188) ..........................................................................................56
(N 5:188) (Ur 152) ...............................................................................................................................56
(N 5:189) (Ur 152) ...............................................................................................................................57
(N 5:190) (Ur 152) ...............................................................................................................................58
(N 5:191) (Ur 152) ...............................................................................................................................59
(N 5:192) (Ur 152-153)........................................................................................................................60
(N 5:193) (Ur 153) ...............................................................................................................................61
(N 5:194) (Ur 153) ...............................................................................................................................62
(N 5:195) (Ur 153) ...............................................................................................................................63
(N 5:196) (Ur 153-154)........................................................................................................................64
(N 5:197) (Ur 154) ...............................................................................................................................65
(N 5:198) (Ur 154) ...............................................................................................................................66
(N 5:199) (Ur 154) ...............................................................................................................................67
(N 5:200) (Ur 154-155)........................................................................................................................68
(N 5:201) (Ur 155) ...............................................................................................................................69
(N 5:202) (Ur 155) ...............................................................................................................................70
(N 5:203) (Ur 155) ...............................................................................................................................71
(N 5:204) (Ur 155) ...............................................................................................................................72
(N 5:205) (Ur 155-156)........................................................................................................................73
(N 5:206) (Ur 156) ...............................................................................................................................74
(N 5:207) (Ur 156) ...............................................................................................................................75
(N 5:208) (Ur 156-157)........................................................................................................................76
(N 5:209) (Ur 157) ...............................................................................................................................77
(N 5:210) (Ur 157) ...............................................................................................................................78
(N 5:211) (Ur 157) ...............................................................................................................................79
(N 5:212) (Ur 157-158)........................................................................................................................80
(N 5:213) (Ur --) ..................................................................................................................................81
(N 5:214) (Ur 75) (this page apparently out of sequence)....................................................................82
(N ---) (Ur 158) ....................................................................................................................................83
T 3 G. The Loss of Certainty (*N 366 5:215)........................................................................................84
(N 5:215) (Ur 163) ...............................................................................................................................91
(N 5:216) (Ur 163) ...............................................................................................................................92
(N 5:217) (Ur 163) ...............................................................................................................................93
(N 5:218) (Ur 163-164)........................................................................................................................94
(N 5:219) (Ur 164) ...............................................................................................................................95
(N 5:220) (Ur 164-165)........................................................................................................................96
T 3 H. Judgment and the Authority Problem.. (*N not present in the Notes).................................107
(N 5:221) (Ur 180) 12/11/65 ..............................................................................................................113
(N 5:222) (Ur 180) .............................................................................................................................114
T 3 I. Creating versus the Self-Image (*N 374 5:223)........................................................................114
(N 5:223) (Ur 180) .............................................................................................................................115
(N 5:224) (Ur 180) .............................................................................................................................116
(N 5:225) (Ur 181) .............................................................................................................................117

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(N 5:226) (Ur 181) .............................................................................................................................118


(N 5:227) (Ur 181) .............................................................................................................................119
(N 5:228) (Ur 181-182)......................................................................................................................120
(N 5:229) (Ur 182) .............................................................................................................................121
(N 5:230) (Ur 182) .............................................................................................................................122
(N 5:231) (Ur 182) .............................................................................................................................123
(N 5:232) (Ur 182-183)......................................................................................................................124
(N 5:233) (Ur 183) .............................................................................................................................125
(N 5:234) (Ur 183) .............................................................................................................................126
(N 5:235) (Ur 183-184)......................................................................................................................127
(N 5:236) (Ur 184) .............................................................................................................................128
(N 5:237) (Ur 184) .............................................................................................................................129
(N 5:238) (Ur 182) .............................................................................................................................130

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CHAPTER 3 - RETRAINING THE MIND


T 3 A. Introduction (*N 296 5:145)

(N 5:145)(Ur 120)
1 T 3 A 1. All learning involves attention
2 and study at some level. This
3 course is a MIND-TRAINING course.
4 Good students assign study
5 periods for themselves. However,
6 since this obvious step has not
7 occurred to you, and since we are co-
8 operating in this, I will make the
9 obvious assignment now.
10 T 3 A 2. Bill is better at understanding
11 the need to study the notes than you are,
12 but neither of you realizes that many of
13 the problems you keep being faced with
14 may ALREADY have been solved
15 there. YOU do not think of the
16 notes in this way at all. Bill
17 DOES from time to time, but he generally
18 says, “Its probably in the notes,”
19 and DOESN’T look it up. He
20 believes that, although he reads them over,
21 they cannot REALLY help him until they are
22 complete.
23 T 3 A 3. First of all, he cannot be
24 sure of this unless he tries.

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(N 5:146)(Ur 120)

1 Second, they would BE completed


2 if both of you so willed.
3 T 3 A 4. You vaguely know that the
4 course is intended for some sort
5 of preparation. I can only say
6 that you are not prepared.
7 T 3 A 5. I was amused when you
8 reminded Bill that he, too,
9 was being prepared for something
10 quite unexpected, and he said, he
11 was not at all curious about what
12 it was. This disinterest is very
13 characteristic of him when he is afraid.
14 Interest and fear do not go
15 together, as your respective behavior clearly
16 shows.
17 T 3 A 6. Mental retardation is a defense
18 which, like the others except the Atonement,
19 can be used on behalf of error or
20 truth, as elected. When it
21 occurs in REALITY, it is a temporary
22 device, agreed on beforehand,
23 to check the miscreative abilities
24 of strong but misdirected wills.

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(N 5:147)(Ur 120-121)

1 T 3 A 7. It is necessary that this appropriate use of the


2 defense BE considered real, because
3 otherwise it cannot serve. The lesson
4 involves not only the individual himself, but
5 also his parents, siblings, and all
6 of those who come in close relation with
7 him. (121)#120 The VALUE of the experience depends on the
8 need of each particular learner. The
9 person himself is a POOR learner,
10 by definition, only as a step
11 toward changing from a bad to a
12 good one.
13 T 3 A 8. Mental retardation can also be used as
14 a maladaptive defense, if the
15 wrong (or attack) side is
16 employed. This produces the “pseudo-
17 retardation syndrome” which is justly
18 classified as a psychiatric (or
19 disturbed-level) symptom. Both
20 of you do this all the time. Bill
21 acts as if he does not understand even his
22 OWN special language, let alone
23 mine, and you cannot read at all.
24 T 3 A 9. This represents a joint attack

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(N 5:148)(graphic)

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(N 5:149) (Ur 121)

1 on both yourselves and me, because


2 it renders your mind weak, and
3 mine incompetent. Remember,
4 this puts you in a truly fearful
5 position. If you cannot understand either
6 your own mind or mine, you do not
7 know what is really willed.
8 It is thus impossible to avoid conflict,
9 as defined before, because even if you
10 act according to will, you
11 wouldn’t know it.
12 T 3 A 10. The next part of this course
13 rests too heavily on the earlier
14 part not to REQUIRE its study.
15 Without this, you will become much too
16 fearful when the unexpected DOES
17 occur to make constructive use of
18 it. However, as you study the
19 notes, you will see some of the
20 obvious implications, unless you still
21 persist in misusing the defense of
22 mental retardation. Please remember that its
23 constructive use, described above,

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(N 5:150) (Ur 121-122)

1 is hardly a real part of your


2 own real proper equipment. It is a
3 particularly 1 inappropriate defense as you
4 use it, and I can only urge you to
5 avoid it.
6
7 T 3 A 11. The reason why a solid
8 foundation is necessary at this point is
9 because of the highly likely con-
10 fusion of “fearful” and “awesome,”
11 which most people do make. You
12 will remember that we said
13 once before that awe is inappropriate
14 in connection with the Sons of
15 God, because you should not
16 experience awe in the presence of
17 your own equals. 2 (122)#121 But it WAS
18 emphasized that awe IS a
19 proper reaction of the Soul in the
20 presence of its Creator.
21 T 3 A 12. So far, this course has
22 had only indirect recourse to
23 God, and rarely even refers
24 to Him directly. I have

1
Manuscript has lower case underlined
2
Miracle Principle 41 I C 0 41

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7 The Shorthand Notes Text Chapter 3 7

(N 5:151) (Ur 122)

1 repeatedly emphasized that awe is not


2 appropriate in connection with me, because
3 of our inherent equality.
4 I have been careful to clarify
5 my own role in the Atonement,
6 without either over or under-
7 stating it. I have tried to do
8 exactly the same things in connection
9 with yours.
10 T 3 A 13. The next step, however, DOES
11 involve the direct approach to God
12 Himself. It would be most
13 unwise to start on this
14 step at all without very careful
15 preparation, or awe will
16 surely be confused with fear,
17 and the experience will be more
18 traumatic than beatific.
19 T 3 A 14. Healing is of God in the
20 end. The means are carefully
21 explained in the notes. Revelation has
22 occasionally SHOWN you the end, but to
23 reach it the means are needed.

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(---) (Ur 123)


(123)#122
T 3 A 15. (The following Introduction dictated by HS without
notes.)
The following is the only detailed description which need
be written down as to how error interferes with
preparation. The events specifically referred to here could
be any events, nor does their particular influence matter.
It is the process which is to be noted here, and not its
results. The kind of beliefs, and the fallacious premises
involved in misthought are as well exemplified here as
elsewhere. There is nothing of special interest about the
events described below, EXCEPT their typical nature. If
this is a true course in mind-training, then the whole
value of this section rests ONLY in showing you what NOT to
do. The more constructive emphasis is, of course, on the
positive approach. Mind-watching would have prevented any
of this from occurring, and will do so any time you permit
it to.

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(N 5:152) (Ur 123)

1 T 3 A 16. Tell B. that the reason why he was


2 so strained yesterday is because he allowed
3 himself a number of fear-producing attitudes. They
4 were fleeting enough to be more will-
5 of-the-wisps than serious will-errors, but
6 unless he watches this kind of thing, he
7 will find the notes fearful, and, knowing
8 him well, will mis-distantiate. His
9 unprovoked irritation was unpardonable
10 except 3 by himself, and he did not choose
11 to pardon it. you did, but I’m 4
12 afraid you were under some strain in
13 doing so. This was unfortunate, and weakened
14 your own ability to behave healingly toward 5
15 Louis, who 6 did act stupidly. But
16 one stupidity at a time is usually
17 enough. 7
18 T 3 A 17. Bill, having already weakened himself,
19 was very un-miracle-minded, first by
20 not asking Dora if she wanted a
21 lift. 8 Even if she didn’t, 9 she
22 would have been able to use the thought
23 well. There is probably no human error
24 that is (124)#123 more fear-provoking (in the

3
This word is emphasized in Urtext manuscript
4
Urtext has “I am”
5
Urtext inserts “B. at the time, and later also toward”
6
Urtext inserts “both of whom” in place of “who”
7
Urtext inserts “You are getting too close to the misuse of mental retardation when stupidity sets in all around.”
8
Urtext inserts “in the cab, which was going her way.”
9
Urtext inserts “want it”

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10 The Shorthand Notes Text Chapter 3 10

(N 5:153) (Ur 124)

1 will/behavior conflict sense) than countering


2 any form of error with error. The result can
3 be highly inflammable. 10
4 T 3 A 18. Bill should note that this is one of the
5 few times that he had to wait for a cab.
6 He thought he took care of it by
7 holding the door of a cab which did come
8 for that lady, but he was misguided in
9 this belief. Beliefs are THOUGHTS, and thus
10 come under Christ-guidance, NOT control. 11
11 T 3 A 19. His original slight to Dora, because of his
12 own need to get home as he perceived it, stopped him
13 from benefiting from the time-saving device of the
14 miracle. He would have gotten home MUCH
15 quicker if he had taken time to
16 use time properly.
17 T 3 A 20. YOU were still suffering from strain
18 (see above), and got quite irritated
19 at the girl who stood next to the door on
20 the side which blocked its opening. 12 This
21 reduced your own efficiency, and the only
22 thing that saved you then was that you
23 DID remember, in the cab, to ask me about the notes. 13

10
Urtext inserts “By reacting to Dora’s stupidity with his own, all of the elements which are virtually certain to engender fear have
been provided.”
11
Urtext inserts “Actually, by giving this cab to her, he was very unkind to you. It was quite apparent that you were extremely cold,
and also very late. The idea that giving her the cab would atone for his previous errors was singularly out of place, and well calculated
to lead to further error. If, instead of attempting to atone on his own, he had asked for guidance, there would have been no difficulty
whatever in the cab situation. It was not necessary that anyone wait at all.”
12
Urtext inserts “Her presence there made it necessary each time the door was opened to hold it for a much longer time than was
necessary, and you were angry because this made you cold. Actually, the girl was taking care of the younger child who was standing
outside, and both of them were really mentally retarded. If you will remember, the older girl asked you very uncertainly about the bus,
and you were well aware at the time of her extreme uncertainty. T 3 A 21. It would have been much wiser had you built up her
confidence, instead of associating with her stupidity.”
13
Urtext inserts “, instead of assuming that you were necessarily to arrange to meet the next day and go over them.”

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11 The Shorthand Notes Text Chapter 3 11

1 B. had already become so misguided

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12 The Shorthand Notes Text Chapter 3 12

(N 5:154) (Ur 125)

1 that it did not occur to him that his own will,


2 (which he justified by the contents of the recent
3 notes —a misuse of truth only
4 seemingly on its own behalf) might
5 be questionable. (You took poor
6 notes yourself here, because you got mad
7 at him. 14 You did try to will right in the
8 cab, you did not quite succeed. The error is
9 showing up now.)
10 T 3 A 22. Bill thus placed himself in a
11 excellent? condition to experience a
12 fear rather than a love reaction. 15 (You
13 right about the misuse of “excellent”
14 here, and please do cross it out. You
15 are STILL angry.) 16 T 3 A 23. It was indeed discourteous
16 (“indeed” is NOT necessary; it was your OWN error; 17
17 I am NOT saying this with any harsh
18 overtones at all. I am just trying to
19 create better learning conditions for the
20 study periods. We want as little
21 interference as possible, for VERY good
22 reasons.)
23 T 3 A 24. Now, go back to B -- he WAS
24 discourteous when he told you that

14
Urtext inserts “on remembering this. While”
15
Urtext inserts “HS notes that she was going to write “an excellent position,” but did not do so. Answer: You were”
16
Urtext inserts “An excellent position for miscreation is not a meaningful approach to the problem.)”
17
Urtext inserts “here”

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(N 5:155) (Ur 125-6)

1 HE wanted to keep the original, 18 having decided to have


2 it 19 Xeroxed on his OWN will, and then
3 justifying it by a very slight mis-
4 interpretation of what I said about
5 “useful for others.” In fact, if he
6 will re-read the actual quote, he will see
7 that it REALLY means “useful for
8 HIM.” YOU had interpreted it 20 that
9 way, and frankly this was pretty clear to
10 me at the time. (126)#125 But this sort of
11 thing happens all the time. 21 And
12 before YOU get too self-satisfied, I
13 would remind you that you do it all the time, too.
14 T 3 A 25. Bill acted inappropriately toward
15 YOU, by saying that he wanted to be
16 SURE that the original was not lost or dirtied. 22
17 It 23 never occurred to him that it IS possible
18 that HE might lose or dirty them himself, 24 a
19 form of arrogance that he would be much
20 happier without. He should also
21 note that this would probably not have
22 occurred had he not been ALREADY
23 literally “off the beam.” Be SURE to
24 tell him that this pun is to reassure him

18
Urtext inserts “copy of the notes”
19
Urtext inserts “them”
20
Urtext omits “it”
21
Urtext inserts “It should, be noted, however, that the result was not only considerable and totally unnecessary planning on B’s part,
but also a failure to utilize what was intended for him as a help for himself.”
22
Urtext has ‘dirty.”
23
Urtext inserts “It is noticeable that, having already decided what he wanted to do,”
24
Urtext inserts “especially as he had not entrusted them to me. This is”

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(N 5:156) (Ur 126-27)

1 that I am not angry. If he does not


2 get it, or does not like it, I KNOW
3 it is not very good. The reason is that
4 HE put me in a position where I
5 can really give him very little at the moment.
6 T 3 A 26. But I want him to know that
7 I am VERY well aware of the exceedingly
8 few times he now makes errors of
9 this kind. He has come a VERY long way
10 in this respect. It seems a shame that
11 he should allow himself even this much
12 discomfort from it.
13 T 3 A 27. I suggest to YOU that we pray
14 for him, and I pray for your full co-
15 operation in this. This will correct YOUR errors, and
16 help him react better to the work on the
17 bookcase, which may otherwise lend itself
18 for misuse by misprojection. 25 (127)#126
19 T 3 A 28. You started well, 26 but ended
20 badly. This is because you had already made
21 a number of earlier errors. You were wrong to be
22 pleased with Bill Fried’s criticism of Rose,
23 and should not have enjoyed Bill’s 27 description
24 of Zanvil’s caricaturing of her. You could

25
Urtext inserts “There would have been no problem at all about the bookcase, and perhaps even no bookcase, if the solution of the
storage problem had been left to me. I have promised to guide you out of problems, and will certainly not create them for you. But this
means that you do not undertake to solve them yourselves. A storage problem is hardly more difficult for me to solve that a space
problem, (see comments under special principles for miracle workers.)”
26
Urtext inserts “in your attempt to pray with me for B.”
27
Urtext has this “Bill” and the previous “Bill Fried’s” both as “Bill F.”

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(N 5:157) (Ur 127)

1 have laughed WITH Bill, but NOT AT Rose. Real


2 courtesy NEVER does this. You should know
3 that all God’s children are fully worthy
4 of COMPLETE courtesy. You should NEVER
5 join with one at the EXPENSE of another.
6 T 3 A 29. When you called Bill about joining you, 28
7 at lunch, YOU should have waited to ask
8 ME. In fact, you should not even have told
9 Anne that you would call. Then you could have
10 asked him FIRST if HE would want to come,
11 and called ANNE back. It is true that it was
12 better that he came, but this has nothing to
13 do with the real issue. There are ways of
14 treating others in which ONLY consistent
15 courtesy, even in very little things, is
16 offered. This is a VERY HEALING
17 habit to acquire.
18 T 3 A 30. Bill’s answer 29 was a clear
19 statement of his own sadly
20 conflicted state. He said,
21 “I don’t want to join you, but that’s
22 ungracious, so I’ll go.” Whenever
23 ANY invitation to join others in
24 a gracious way is offered, it

28
Urtext inserts “Gene, and Anne”
29
Urtext inserts “to your call”

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(N 5:158) (Ur 127-28)

1 should ALWAYS be met with respect,


2 although it need not always be accepted.
3 However, if it is MET ungraciously the
4 resulting feeling may well be one
5 of coercion. This is ALWAYS a split-
6 will reaction.
7 T 3 A 31. Bill did not solve this by ACTING
8 graciously. The lunch need not have
9 entailed either mental or physical
10 strain for him, and no “need to
11 escape” should have arisen. This
12 was a regression of the unprofitable
13 kind. 30
14 T 3 A 32. It is very hard to get out of
15 the chain of miscreation which can arise
16 out of even the simplest mis-thought.
17 To borrow one of your own phrases, “This
18 kind of human tragedy is
19 far easier to avert than to undo.” (128)#127
20 T 3 A 33. You must both learn not to
21 let this kind of chain reaction
22 START. You will NOT be able to control
23 it once it has started, because
24 everything and everyone will be

30
Urtext inserts “B. will continue to experience this need from time to time, until he is willing to realize that there is nothing he needs
or wants to escape from.”

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(N 5:159) (Ur 128)

1 pulled into the misprojection, and


2 misinterpreted accordingly.
3 NOTHING is lovely to the
4 unloving. This is because they are CREATING
5 ugliness.
6 T 3 A 34. You, Helen, were definitely
7 not acting right-mindedly by
8 writing these notes right in front
9 of Jonathan. (Note that you wrote 31
10 “Jonathan” this time, although previously 32 you referred
11 to him as “Louis,” INTENTIONALLY 33 using his real
12 name. Actually, of course, it does not matter
13 what you call him, but NOTE that
14 you FELT FREE at that time to CHOOSE
15 the name YOU preferred to use. This time,
16 you were FORCED to call him “Jonathan”
17 because you were ATTACKING him when you
18 took the notes in front of him, and now
19 you 34 are falling back on the magical
20 device of “protecting his name.”
21 T 3 A 35. (I had been considering calling
22 Bill rather ambivalently, and just got 35
23 up to do so, but remembered to

31
Urtext inserts “his name as”
32
Urtext inserts “in these same notes”
33
Urtext does not emphasize this word.
34
Urtext has “are now” instead of “now you are”
35
Urtext has “had gotten”

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(N 5:160) (Ur 128)

1 ask. The answer was to call him at 8:30.


2 It would be better if HE called,
3 but he may decide not to. 36 You
4 should try to get through,
5 and if he had decided NOT to be there, just
6 leave a message that it is not
7 important. This is still a kindly
8 gesture.) 37
9
10 T 3 A 36. Now 38 consider all the time that we
11 had to waste today. AND
12 all the notes that could have
13 been devoted to a better
14 purpose. 39 There IS a better
15 purpose, 40 too.
16
17 I would like to spend 41
18 some time on corrections of 42
19 past notes, as an important
20 step BEFORE reviewing. 43
21
22 A major point of clarification
23 is necessary in connection with the phrase “replacing
24 hatred (or fear) with love.” (129)#128

36
Urtext has “not decide to do so. If he does not,”
37
Urtext inserts “and the message should be put in a gentle way.) (B. did call HS)”
38
Urtext inserts “Without going into further elaboration, and we could devote many hours to this, lets”
39
Urtext inserts “than undoing the waste, and thus creating further waste.”
40
Urtext has “use for time” instead of “purpose.”
41
Urtext has “have liked to have spent” instead of “like to spend”
42
Urtext inserts “the”
43
Urtext inserts “them”

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T 3 B. Special Principles for Miracle Workers


(N 5:161) (Ur 129-30)
1 T 3 A 37. (No, Helen, do NOT check this
2 Against what 44 Bill very kindly typed 45 on the
3 card. That WAS a gracious
4 offering, 46 and YOU also accepted it
5 with grace. 47 Why refer 48 corrections
6 first to HIM?) 49
7
8
9
10 (130)#129
11 T 3 B 1. 1 The 50 miracle abolishes the need for lower
12 order concerns. Since it is an
13 illogical, or out-of-pattern time
14 interval, by definition, the ordinary
15 considerations of time and space do not
16 apply. 51 T 3 B 1a. I do NOT regard time
17 as you and Bill do, and Kolb’s space
18 problem is NOT mine. When YOU
19 perform a miracle, I will arrange
20 both time and space to adjust
21 to it. 52
22
23 T 3 B 2. 2 Clear distinction between what

44
Urtext has “the prayer that” instead of “what”
45
Urtext inserts “for you”
46
Urtext inserts “on his part”
47
Urtext inserts “at the time”
48
Urtext inserts “should you deprive yourself of the value of the offering by referring this correction”
49
Urtext inserts “T 3 A 38. (These notes did not continue at this time, due to the obvious fact that HS was still clearly not in her right
mind. However, B later suggested that “correct” or “correct for” should be used instead of “replace.” At the time, he was quite sure
about this, and he was perfectly right. The reason why it was essential that he make this correction was that the word “replace” was his
choice originally, and reflected a temporary misunderstanding of his own. It was, however, both courteous and necessary that he
change this himself, both as a sign of his own better understanding, and of an avoidance of correction by someone else, which would
have been discourteous.)”
50
Ur inserts “Sunday, Nov. 20”
51
Urtext inserts “For example,”
52
The paragraphs in this segment are all numbered, except for this one T 3 B 1a. While there is a paragraph break in the Urtext
manuscript, it is not present in the Notes and appears to be a “copying artifact” and not an intentional edit or part of the original
dictation. We thus preserved the manuscript’s numbering of principles, which is also present in the Notes.

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(N 5:162) (Ur 130)

1 HAS BEEN Created and what IS


2 BEING created is essential.
3 ALL forms of correction (or
4 healing) rest on this FUNDAMENTAL
5 correction in level perception.
6
7 T 3 B 3. 3 Another way of stating 2) is:
8 NEVER confuse right with wrong-
9 mindedness. Responding to ANY
10 form of miscreation with anything
11 EXCEPT a DESIRE TO HEAL (or a
12 miracle) is an expression of
13 this confusion.
14
15 T 3 B 4. 4 The miracle is ALWAYS a
16 DENIAL of this error, and an affirmation
17 of the truth. Only Right-Mindedness
18 CAN create in a way that has
19 any real effect. Pragmatically,
20 what has no real effect, has
21 no real existence. Its REAL
22 effect, then, is emptiness.
23 Being without substantial content,
24 it lends itself to projection.

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(N 5:163) (Ur 130-131)

1 T 3 B 5. 5 The level-adjustment power of the miracle


2 creates the right perception for
3 healing. Until this has occurred,
4 healing cannot be understood.
5 Forgiveness is an empty gesture,
6 unless it entails correction.
7 Without this, it is essentially
8 judgmental, rather than healing. (131)#130
9
10 T 3 B 6. 6 Miraculous forgiveness is
11 ONLY correction. It has no
12 element of judgment at all.
13 “Father forgive them for they know not what they do” 53
14 in NO way EVALUATES what
15 they do. It is strictly limited
16 to an appeal to God to HEAL
17 THEIR MINDS. There is no reference
18 to the outcome of their misthought.
19 THIS does not matter.
20
21 T 3 B 7. 7 The Biblical injunction “Be of
22 one mind” 54 is the statement
23 for Revelation 55 readiness. My

53
Luke 23:34 And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast
lots.
54
2 Corinthians 13:11 Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God
of love and peace will be with you. Also Philippians 2:1:8
Philippians 2:1If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender
mercies and compassions,
Philippians 2:2-8 fulfill ye my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing
nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of
you to his own things, but each of you also to the things of others. Have this mind in you, which was also in Christ Jesus: who, being
in the form of God, counted it not a prize to be on an equality with God, but emptied himself, taking the form of a servant, being made
in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of
the cross.
While there are other candidates; Romans 15:5, Romans 12:16; the passage in Philippians, which concludes with a reference to the
crucifixion reflects the Course which immediately proceeds to discuss the crucifixion.
55
Urtext capitalizes this word.

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22 The Shorthand Notes Text Chapter 3 22

1 OWN injunction “Do this in

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23 The Shorthand Notes Text Chapter 3 23

(N 5:164) (Ur 131)

1 remembrance of me” 56 is the


2 request for cooperation in miracle-
3 working. 57 It should be noted
4 that the two statements are not
5 in the same order of reality, because
6 the latter involves a time
7 awareness, since memory implies
8 recalling the PAST in the present.
9 T 3 B 8. Time is under MY
10 direction, but Timelessness
11 belongs to God alone. In
12 time, we exist for and with
13 each other. In Timelessness,
14 we co-exist with God.

56
Luke 22:19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you:
this do in remembrance of me.; Also1 Corinthians 11:23-25
57
Urtext has “miracle workers”

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24 The Shorthand Notes Text Chapter 3 24

(N 5:165) (Ur 62)(this page out of Ur sequence)

1 Be as thou wast wont to be 58


2 See as thou wast wont to see
3
4 Project (n) = to extend forward
5 Or out
6 Project (n) = a plan in the mind
7 World = a natural grand
8 division (nor orig. “word”)
9
10 (132)#131

58
This segment appears in the Urtext at the start of chapter 2, T 2 A 1.

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T 3 C. Atonement without Sacrifice (*N 317 5:166)

(N 5:166) (Ur 132)


1 T 3 C 1. There 59 is one more point which must be perfectly
2 clear before any residual fear which may
3 still be associated with miracles becomes entirely
4 groundless. The Crucifixion did NOT
5 establish the Atonement. The Resurrection
6 did. This is a point which many very
7 sincere Christians have misunderstood. Nobody
8 who was free of the scarcity-fallacy
9 could POSSIBLY have made this mistake.
10 T 3 C 2. If the Crucifixion is seen from an
11 upside-down point of view, it certainly
12 does appear AS IF God permitted,
13 and even encouraged, one of his
14 Sons to suffer BECAUSE he was
15 good. Many very devoted
16 ministers preach this every
17 day. This particularly unfortunate interpretation,
18 which actually arose out of the
19 combined misprojection of a
20 large number of my own would-be
21 followers, has led many people
22 to be bitterly afraid of God.
23 T 3 C 3. This particularly anti-religious
24 concept happens to enter into

59
Ur inserts “Nov. 22 Tuesday”

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26 The Shorthand Notes Text Chapter 3 26

(N 5:167) (Ur 132-133)

1 many religions, and this is neither by


2 chance nor coincidence.
3 T 3 C 4. The real Christian would have to
4 pause and ask “how could this
5 be?” Is it likely that God Himself
6 would be capable of the kind of
7 thinking which His own Words have
8 clearly stated is unworthy of man?
9 T 3 C 5. (There are times when) The best
10 defense, as always, is NOT to
11 attack another’s position, but
12 rather to protect the truth. It is
13 not necessary to consider anything
14 acceptable, if you have to turn a
15 whole frame of reference around in
16 order to justify it. This procedure is
17 painful in its minor (133)#132 applications,
18 and genuinely tragic on a mass
19 basis. Persecution is a frequent
20 result, justifying the terrible
21 misprojection 60 that God Himself
22 persecuted His own Son on
23 behalf of salvation. The very

60
Urtext has “misperception” rather than “misprojection”

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27 The Shorthand Notes Text Chapter 3 27

(N 5:168) (Ur 133)

1 words are meaningless.


2 T 3 C 6. It has always been particularly
3 difficult to overcome this because, although the
4 error itself is no harder to
5 overcome than any other error, men
6 were unwilling to give it up because of
7 its prominent escape value. In
8 milder forms, a parent says
9 “This hurts me more than it hurts you,”
10 and feels exonerated in beating
11 a child. Can you believe that
12 the Father REALLY thinks this way?
13 T 3 C 7. It is so essential that all
14 such thinking be dispelled that
15 we must be VERY sure that
16 NOTHING of this kind remains in your
17 minds. 61 I was NOT punished
18 because YOU were bad. The wholly
19 benign lesson which the Atonement
20 teaches is wholly lost if it is
21 tainted with this kind of distortion
22 in ANY form.
23 T 3 C 8. “Vengeance is Mine
24 sayeth the Lord” 62 is strictly

61
Urtext has the singular “mind”
62
Deuteronomy 32:35 Vengeance is Mine, and recompense; Their foot shall slip in due time; For the day of their calamity is at hand,
And the things to come hasten upon them.'
Romans 12:19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay,"
says the Lord.

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28 The Shorthand Notes Text Chapter 3 28

(N 5:169) (Ur 133-134)

1 a karmic viewpoint. It is a
2 real misperception of truth, by which
3 man assigns his own evil past
4 to God. The “evil conscience” from the
5 past has nothing to do with God.
6 He did not create it, and He does
7 not maintain it. God
8 does NOT believe in karmic retribution
9 at all. His Divine mind
10 does not create that way.
11 HE does not hold the evil
12 deeds of a man even against
13 HIMSELF. Is it likely, then,
14 that He would hold against
15 any man the evil that ANOTHER did? (134)#133
16 T 3 C 9. Be very sure that you
17 recognize how impossible this
18 assumption really is, and how
19 ENTIRELY it arises from mis-
20 projection. This kind of error is
21 responsible for a host of related
22 fallacies, including the misbelief
23 that God rejected man and
24 forced him out of the Garden of

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29 The Shorthand Notes Text Chapter 3 29

(N 5:170) (Ur 134)

1 Eden, 63 or that I am misdirecting


2 you. I have made every effort to
3 use words which are ALMOST impossible to
4 distort, but man is very inventive
5 when it comes to twisting symbols
6 around.
7 T 3 C 10. God Himself is not
8 symbolic; He is FACT. The Atonement,
9 too, is totally without symbolism.
10 It is perfectly clear, because it exists
11 in light. Only man’s attempts
12 to shroud it in darkness have made
13 it inaccessible to the unwilling,
14 and ambiguous to the partly willing.
15 The Atonement itself radiates
16 nothing but truth. It therefore
17 epitomizes harmlessness, and
18 sheds ONLY blessing. It
19 could not do this if it arose
20 from anything other than perfect
21 innocence! Innocence is wisdom,
22 because it is unaware of evil, which does not
23 exist. It is, however, PERFECTLY
24 aware of EVERYTHING, that is true.

63
Genesis 3:23-24 Therefore the LORD God sent him out of the garden of Eden to till the ground from which he was taken. So He
drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard
the way to the tree of life.

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30 The Shorthand Notes Text Chapter 3 30

(N 5:171) (Ur 134-135)

1 T 3 C 11. The Resurrection demonstrated that


2 NOTHING can destroy truth. Good
3 can withstand ANY form of evil,
4 because light abolishes ALL forms of
5 darkness. 64 The Atonement is thus the
6 perfect lesson. It is the final demonstration
7 that all of the other lessons which I
8 taught are true. (135)#134
9 T 3 C 12. Man is released from
10 ALL errors if he believes in
11 this. The deductive approach
12 to teaching accepts the
13 generalization which is applicable to
14 ALL single instances, rather than
15 building up the generalization after
16 analyzing numerous single
17 instances separately. If
18 you can accept the one generalization 65
19 NOW, there will be no need to learn
20 from many smaller lessons.
21 T 3 C 13. NOTHING can prevail against
22 a Son of God who commends
23 his Spirit into the hands of
24 his 66 Father. 67 By doing this,

64
1 John 1:5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at
all.
65
Urtext emphasizes (capitalizes) these two words
66
Urtext Capitalizes “his” making it “His.”
67
Genesis 1:26-27; Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish
of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So
God created man in His own image; in the image of God He created him; male and female He created them.
Luke 23:46 And when Jesus had cried out with a loud voice, He said, "Father, "into Your hands I commit My spirit."' Having said
this, He breathed His last.

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31 The Shorthand Notes Text Chapter 3 31

(N 5:172) (Ur 135)

1 the mind awakens from its sleep, and


2 the Soul remembers its Creator. All
3 sense of Separation disappears, and
4 level confusion vanishes. The Son
5 of God IS part of the holy Trinity,
6 but the Trinity Itself is One. There
7 is no confusion within ITS levels,
8 because they are of One Mind and One Will.
9 This Single Purpose creates perfect
10 integration, and establishes the
11 reign of the Peace of God.
12 T 3 C 14. But this vision can be perceived only
13 by the truly innocent. Because their hearts
14 are pure, they defend true perception,
15 instead of defending themselves AGAINST it.
16 Understanding the lesson of the Atonement, they
17 are without the will to attack, and therefore
18 they see truly. This is what the Bible
19 means when it says “And when He shall appear (or be
20 perceived) we shall be like Him,
21 for we shall see Him AS HE IS.” 68
22
23
24
25 (136)#135

68
Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we
shall be like Him, for we shall see Him as He is. 1 John 3:2

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32 The Shorthand Notes Text Chapter 3 32

(N 5:173) (Ur 136)

1 T 3 C 15. Sacrifice is a notion totally


2 unknown to God. It arises solely
3 from fear of the Records. 69 This is
4 particularly unfortunate, because frightened people
5 are apt to be vicious. Sacrificing
6 others in any way is a clear-cut
7 violation of God’s own injunction
8 that man should be merciful
9 even as His Father in Heaven is merciful. 70
10 T 3 C 16. It has been harder for
11 many Christians to realize that this
12 commandment (or assignment)
13 also applies to themselves.
14 Good teachers never terrorize their
15 students. To terrorize is to attack,
16 and this results in rejection of what the
17 teacher offers. This results in
18 learning failures.
19 T 3 C 17. I have been correctly
20 referred to in the Bible as “The Lamb
21 of God who taketh away the sins
22 of the world.” 71 Those who represent the
23 lamb as blood-stained (an

69
It is not entirely certain what the word “Records,” capitalized, refers to but it may be the “Akashic Record.”
70
Luke 6:36 Be ye merciful, even as your Father is merciful.
71
John 1:29 On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, which taketh away the sin of the
world!

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33 The Shorthand Notes Text Chapter 3 33

(N 5:174) (Ur 136-137)

1 all too widespread conceptual


2 error) do not understand the
3 meaning of the symbol.
4 T 3 C 18. Correctly understood, the symbol is
5 a very simple parable, or
6 teaching device, which merely
7 depicts my innocence. The
8 lion and the lamb lying down together 72
9 refers to the fact that strength
10 and innocence are NOT in conflict,
11 but naturally live in peace.
12 “Blessed are the pure in heart for they
13 shall see God” 73 is another
14 way of saying the same thing.
15 Only the innocent can see God.
16 T 3 C 19. There has been some
17 controversy (in human terms)
18 as to whether seeing is an
19 attribute of the eyes, or an
20 expression of the integrative powers of
21 the brain. Correctly understood,
22 the issue revolves around the question
23 of whether (137)#136 the body or the mind
24 can see (or understand). This is

72
Isaiah 11:6 "The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion
and the fatling together; And a little child shall lead them.
73
Matthew 5:8 He who has clean hands and a pure heart, Who has not lifted up his soul to an idol, Nor sworn deceitfully. Psalm
24:4 Also: Blessed are the pure in heart, For they shall see God.

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34 The Shorthand Notes Text Chapter 3 34

(N 5:175) (Ur 137)

1 not really open to question at all.


2 T 3 C 20. The body is not capable of
3 understanding. Only the mind KNOWS
4 anything. A pure mind
5 knows the truth, and this IS its
6 strength. It cannot attack the body,
7 because it knows EXACTLY what the
8 body IS. This is what “a sane
9 mind in a sane body” really
10 means.
11 T 3 C 21. A sane mind is NOT
12 out for blood. It does not confuse
13 destruction with innocence, because
14 it associates innocence with strength,
15 NOT with weakness. Innocence is
16 INCAPABLE of sacrificing
17 anything, because the innocent
18 mind HAS everything and strives only
19 to PROTECT its Wholeness. This is
20 why it CANNOT misproject. It
21 can only honor man, because
22 honor is the NATURAL greeting
23 of the truly loved to others who are
24 LIKE them.

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35 The Shorthand Notes Text Chapter 3 35

(N 5:176) (Ur 137)

1 T 3 C 22. The lamb taketh away the


2 sins of the world 74 only in the sense
3 that the state of innocence or
4 Grace, is one in which the meaning of the
5 Atonement is perfectly apparent.
6 The innocence of God is the true
7 state of the mind of His Son.
8 In this state, man’s mind DOES
9 see God, and because he sees Him
10 as he Is, he knows that the
11 Atonement, NOT sacrifice, is the
12 ONLY appropriate gift to His
13 OWN altar, where nothing
14 except perfection truly belongs. 75
15 The understanding of the innocent is TRUTH.
16 That is why their altars are
17 truly radiant.

74
John 1:29 On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, which taketh away the sin of the
world!
75
Matthew 9:13 For I desire mercy and not sacrifice, And the knowledge of God more than burnt offerings. Hosea 6:6; Also: But go
and learn what this means: "I desire mercy and not sacrifice. For I did not come to call the righteous, but sinners, to repentance."

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(---) (Ur 138)


(138)#137

T 3 C 23. (Dictated directly without notes)pp 7-12


Though Christians generally (but by no means universally)
recognize the contradiction involved in victimizing others,
they are less adept at ensuring their own inability to
victimize themselves. Although this appears to be a much
more benign error from the viewpoint of society, it is
nevertheless inherently dangerous because once a two-edged
defense is used, its direction cannot be self-controlled.
T 3 C 24. B. recently observed how many ideas were condensed
into relatively few pages here. This is because we have not
been forced to dispel miscreations throughout. (There is
one set of notes not yet transcribed which is devoted to
this. These emphasize only the enormous waste of time that
is involved.) Cayce’s notes, too, could have been much
shortened. Their excessive length is due to two factors.
The first involves a fundamental error which Cayce himself
made, and which required constant undoing. The second is
more related to the attitude of his followers. They are
unwilling to omit anything he said. This is respectful
enough, but not overly-judicious. I would be a far better
editor, if they would allow me this position on their
staff.
T 3 C 25. It is obvious that Cayce himself was not able to
transcend the misperceptions of the need for sacrifice, or
he could not possibly have been willing to sacrifice
himself. Anyone who is unable to leave the requests of
others unanswered has not entirely transcended
egocentricity.

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(---) (Ur 139)


(139)#138

I never “gave of myself” in this inappropriate way, nor


would I ever have encouraged Cayce to do so.
T 3 C 26. Cayce could not see the Atonement as totally lacking
in sacrifice at ANY level. It WAS obvious to him that the
mind cannot be so limited. It was equally apparent to him
that the Soul is merely unaffected by such an idea. This
left him only the body with which to invest his
misperception. This is also why he used his own mind at the
“EXPENSE of his body.”
T 3 C 27. Because Cayce was a somewhat erratic listener, he
was compelled to correct his own errors at very great
length, and not always adequately. Consider the basis from
which he started, when he began with “yes, we have the
body.” It is noteworthy that in all these readings, a large
section was actually devoted to the body, even though he
usually concluded with the caution that the body cannot be
healed by itself. It would have saved an enormous number of
words if he had always begun with this.
T 3 C 28. Cayce and his devotion to me are in no way
underestimated by the realization that he worked under very
great strain, which is ALWAYS a sign that something is
wrong. One of the difficulties inherent in trance states is
that it is very difficult to overcome the split which the
trance itself induces through the medium of communications
made while in the trance state.

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(---) (Ur 140)


(140)#139

T 3 C 29. Cayce’s whole approach put him in a real double-


bind, from which he did not recover. When he spoke of a
dream in which he saw his own rather immanent
reincarnation, he was perfectly accurate. He was
sufficiently attuned to real communication to make it easy
to correct his errors, and free him to communicate without
strain. It is noticeable throughout his notes that he
frequently engaged in a fallacy that we have already noted
in some detail: namely, the tendency to endow the physical
with nonphysical properties. Cayce suffered greatly from
this error. He did not make either of the other three.
However, you will remember that it is this one which is
particularly vulnerable to magical associations. Cayce’s
accuracy was so great that, even when he did this, he was
able to apply it constructively. But it does not follow
that this was a genuinely constructive approach.
T 3 C 30. It should also be noted that, when Cayce attempted
to “see” the body in proper perspective, he saw physically
discernible auras surrounding it. This is a curious
compromise, in which the nonphysical attributes of the self
are approached AS IF they could be seen with the physical
eye.
T 3 C 31. Cayce’s illiteracy never stood in his way. This is
because illiteracy does not necessarily imply any lack of
love, and in Cayce’s case very definitely did not. He
therefore had no difficulty at all in overcoming this
seeming limitation.

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(---) (Ur 141)


(141)#140

What DID hamper him was a profound sense of personal


unworthiness, which, characteristically enough, was
sometimes over-compensated for in what might be called a
Christian form of grandiosity. Cayce was essentially
uncharitable to himself. This made him very erratic in his
own miracles, and, because he was genuinely anxious to help
others, left himself in a highly vulnerable position.
T 3 C 32. His son comments both on the rather erratic nature
of the Cayce household, and also on the rather uneven
nature of Cayce’s temper. Both of these observations are
true, and clearly point to the fact that Cayce did not
apply the Peace of God to himself. Once this had occurred,
particularly in a man whose communication channels were
open, it was virtually impossible for him to escape
external solutions. Cayce was a very religious man, who
should have been able to escape fear through religion.
Being unable to apply his religion wholeheartedly to
himself, he was forced to accept certain magical beliefs
which were alien to his own Christianity. This is why he
was so different when he was asleep, and even disowned what
he said in this state.
T 3 C 33. The lack of integration which this split state
implies is clearly shown in certain off-the-mark detours
into areas such as the effects of stones on the mind, and
some curious symbolic attempt to integrate churches and
glands. (This is hardly more peculiar than some of your own
confusion.)

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(---) (Ur 142)


(142)#141

T 3 C 34. Cayce’s mind was imprisoned to some extent by an


error against which you have been cautioned several times.
He looked to the past for an EXPLANATION of the present,
but he never succeeded in separating the past FROM the
present. When he said “mind is the builder,” he did not
realize that it is only what it is building NOW that really
creates the future. The past, in itself, does not have the
ability to do this. Whenever we move from one instant to
the next, the previous one no longer exists. In considering
the body as the focus for healing, Cayce was expressing his
own failure to accept this AS ACCOMPLISHED. He did not fail
to recognize the value of the Atonement for others, but he
did fail to accept its corrective merit for himself.
T 3 C 35. As we have frequently emphasized, man CANNOT control
his own errors. Having created them, he does believe in
them. Because of his failure to accept his own perfect
freedom FROM the past, Cayce could not really perceive
others as similarly free. This is why I have not wholly
endorsed the Cayce documents for widespread use.
T 3 C 36. I am heartily supportive of the ARE’s endeavor to
make Cayce’s singular contributions immortal, but it would
be most unwise to have them promulgated as a faith until
they have been purged of their essential errors. This is
why

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(---) (Ur 143)


(143)#142

there have been a number of unexplained set backs in their


explication. It is also one of the many reasons why the
Cayce material, a major step in the speedup, must be
properly understood before it can be meaningfully
validated.
T 3 C 37. Cayce’s son has been wise in attempting to deal with
reliability, which in Cayce’s case is very high. There is a
way of validating the material, and Hugh Lynn is perfectly
aware that this must be done eventually. He is also aware
of the fact that he is unable to do it. In the present
state of the material, it would be most unwise even to
attempt it. There is too much that IS invalid. When the
time comes that this can be corrected to the point of real
safety, I assure you it will be accomplished. In tribute to
Cayce, I remind you that no effort is wasted, and Cayce’s
effort was very great.
T 3 C 38. It would be most ungrateful of me if I allowed his
work to produce a generation of witch doctors. I am sorry
that Cayce himself could not rid himself of a slight
tendency in this direction. But fortunately I have a fuller
appreciation of him than he had.
T 3 C 39. I am repeating here a Biblical injunction of my own,
already mentioned elsewhere, that if my followers eat any
deadly thing it shall not hurt them. This is what Cayce
could NOT believe, because he could not see that, as a Son
of God, he WAS invulnerable. (144)#143

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(---) (Ur 144)


T 3 D. Miracles as Accurate Perception (*N not present in the Notes)
(DICTATED WITHOUT NOTES) Nov. 24, 1965
T 3 D 1. We have repeatedly stated that the basic concepts
referred to throughout the notes are NOT matters of degree.
Certain fundamental concepts CANNOT be meaningfully
understood in terms of co-existing polarities. It is
impossible to conceive of light and darkness, or,
everything and nothing, as joint possibilities. They are
all true OR all false. It is absolutely essential that you
understand completely that behavior is erratic until a firm
commitment to one or the other is made.
T 3 D 2. A firm commitment to darkness or nothingness is
impossible. Nobody has ever lived who has not experienced
some light and some of everything. This has made everybody
really unable to deny truth totally, even if he deceives
himself in this connection most of the time. That is why
those who live largely in darkness and emptiness never find
any lasting solace. (This really answers B’s question about
whether people return voluntarily.)
T 3 D 3. Innocence is also not a partial attribute. It is not
a real defense UNTIL it is total. When it is partial, it is
characterized by the same erratic nature that holds for
other two-edged defenses. The partly innocent are apt to be
quite stupid at times. It is not until their innocence is a
genuine viewpoint which is universal in its application
that it becomes wisdom.
T 3 D 4. Innocent (or true) perception means that you NEVER
misperceive, and ALWAYS see truly. More simply, this means
that you never see what does not exist in reality. Whenever
you lack confidence in what someone else will do, you are
attesting to your belief that he is not in his Right Mind.
This is hardly a miracle-based frame of reference. It also
has the disastrous effect of denying (incorrect use) the
essentially creative power of the miracle. The miracle
perceives everything AS IT IS. If nothing but the truth
exists (and this is really redundant

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(---) (Ur 145)


(145)#144

in statement, because what is not true CANNOT exist) Right-


Minded seeing cannot see ANYTHING BUT perfection. We have
said many times that ONLY what God creates, or what man
creates with the same will, has any real existence. This,
then, is all that the innocent can see. They do not suffer
from the delusions of the Separated ones.
T 3 D 5. The way to correct all such delusions is to withdraw
your faith from them, and invest it ONLY in what is true.
To whatever extent you side with false perception in
yourself or others, you are validating a basic
misperception. You CANNOT validate the invalid. I would
suggest that you voluntarily give up all attempts to do so,
because they can be only frantic. If you are willing to
validate what is true in everything you perceive, you will
make it true for you.
T 3 D 6. Remember that we said that truth overcomes ALL error.
This means that if you perceive truly, you are canceling
out misperceptions in yourself AND others simultaneously.
Because you see them as they were really created and can
really create, you offer them your own validation of THEIR
truth. This is the real healing which the miracle actively
creates.
T 3 D 7. (Reply to HS question: Is this all? The reason why
this is so short, despite its extreme importance, is
because it is not symbolic. This means that it is not open
to more than one interpretation.)

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(---) (Ur 146)


(146)#145

This means that it is unequivocal. It also explains the


quotation which you have never gotten correctly in complete
form before: “But this we know, that when He shall appear
(or be perceived) we shall be like Him for we shall see Him
as He is. And every man that hath this hope in him
purifieth himself even as He is pure.” 76 Every man DOES have
the hope that he can see correctly, because the ability to
do so is IN him. Man’s ONLY hope IS to see things as they
are).

(147)#146

76
1John 3:2-3 Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be
manifested, we shall be like him; for we shall see him even as he is. And every one that hath this hope set on him purifieth himself,
even as he is pure.

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T 3 E. Perception versus Knowledge (*N 328 5:177)

(N 5:177) (Ur 147)


1 T 3 E 1. The 77 prayer for the miracle is
2 “Lord Jesus help me see Bill
3 as he is and thus release both him
4 and me.” 78
5 T 3 E 2. You had a lot of trouble
6 afterwards with the words (which are
7 essentially irrelevant) partly because you
8 were dissatisfied with yourself at the time,
9 but also because you are 79 confused
10 about the difference between perception and
11 cognition. You will note that we
12 have said very little about cognition
13 as yet. 80 The reason is because you
14 must get your perceptions straightened
15 out before you can KNOW anything.
16 T 3 E 3. To know is to be certain.
17 Uncertainty merely means that you
18 DON’T know. Knowledge is power
19 BECAUSE it is certain, and certainty is
20 strength. Perception is
21 temporary. It is an
22 attribute of the space-time belief,
23 and is therefore subject to fear or
24 love. Misperception produces fear,

77
Ur inserts “Friday, Nov. 26”
78
Urtext expands this paragraph to: “T 3 E 1. (On Wed. evening, Nov. 24, HS had sudden flash of illumination and very much
wanted to offer prayer for B., which she did as follows: “Jesus, help me see my brother (B.) as he really is, and thus release both him
and me.” HS also thought later: Every time there is anything unlovable that crosses one’s mind (re sex, possession, etc.) you should
immediately recognize that you do not want to hurt your brother.) On Thurs. morning, the prayer for the miracle occurred as follows
stated above.)”
79
Urtext capitalizes this word
80
Urtext inserts “(Aside: One of the exceptions is in the correction formula for fear, which begins with KNOW first)”

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(N 5:178) (Ur 147-148)


1 and true perception produces love.
2 NEITHER produces certainty because all
3 perception varies. That is why it is
4 NOT knowledge. True perception
5 is the BASIS for knowledge, but
6 KNOWING is the affirmation of truth.
7 T 3 E 4. All of your difficulties ultimately
8 stem from the fact that you do
9 not recognize, or KNOW, yourselves,
10 each other, or God. “Recognize”
11 means “know again.” This means 81 you knew before. (Note
12 that it does not mean SAW before.)
13 You can see in many ways,
14 because perception involves different
15 interpretations, and this means it is not
16 whole. (148)#147 The miracle is a way of
17 PERCEIVING, not a way of
18 KNOWING. 82 It is the right answer
19 to a question, but you do not ask questions
20 at all when you know.
21 T 3 E 5. Questioning delusions is the
22 first step in undoing them.
23 The miracle, or the right answer,

81
Urtext inserts “that”
82
Urtext omits emphasis for “knowing”

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47 The Shorthand Notes Text Chapter 3 47

(N 5:179) (Ur 148)


1 corrects them. Since perceptions
2 CHANGE, their dependence on
3 time is obvious. They are subject to
4 transitory states, and this implies
5 variability by definition. How you
6 perceive at any given time determines
7 what you DO, and action MUST
8 occur in time. Knowledge
9 is timeless because certainty is
10 not questionable. You KNOW
11 when you have ceased to ask
12 questions.
13 T 3 E 6. The “questioning mind”
14 perceives itself in time, and
15 therefore looks for FUTURE
16 answers. The unquestioning
17 mind is closed merely because
18 it believes the future and
19 the present will be the same. This
20 establishes an unchanged
21 state, or stasis. This is
22 usually an attempt to counteract
23 an underlying fear that the future
24 will be WORSE than the present, and

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48 The Shorthand Notes Text Chapter 3 48

(N 5:180) (Ur 148-149)


1 this fear inhibits the tendency to
2 question at all.
3 T 3 E 7. Visions are the natural
4 perception of the spiritual eye, but they
5 are still corrections. Bill’s
6 question about the “spiritual eye”
7 was a very legitimate one. The
8 “spiritual eye” is symbolic, and
9 therefore NOT a device for
10 knowing. It IS, however, a
11 means of right perception, which
12 brings it into the proper domain
13 of the miracle, but NOT of revelation. 83
14 The fact that perception is involved
15 at all removes the experience from the
16 realm of knowledge. That is
17 why these visions do not last.
18 T 3 E 8. The Bible instructs you to (149)#148
19 “KNOW thyself,” 84 or BE CERTAIN.
20 Certainty is always of God.
21 When you love someone, you have PERCEIVED

83
Urtext inserts “Properly speaking, a “vision of God” is a miracle rather than a revelation.”
84
While the Bible arguably so instructs, it doesn’t do it in those words that we can find.

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49 The Shorthand Notes Text Chapter 3 49

(N 5:181) (Ur ---)


1
2
3
4
5
6 Omitted
7
8 This morning this was slightly corrected
9 to read ??? ??? I hadn’t intended
10 to write a commentary on Rex.” ??
11
12 A the ?doors indeed

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50 The Shorthand Notes Text Chapter 3 50

(N 5:182) (Ur 149)


1 him as he is, and this makes it possible
2 for you to KNOW him. But it is
3 not until you RECOGNIZE him that
4 you KNOW him. Only then are
5 you ABLE to stop asking
6 questions about him.
7 T 3 E 9. While you ask questions
8 about God, you are clearly
9 implying that you do NOT know
10 Him. Certainty does not
11 require action. When you say
12 you are ACTING on the basis of
13 sure knowledge, you are really
14 confusing perception and cognition.
15 Knowledge brings MENTAL
16 strength for creative THINKING,
17 but not for right doing.
18 T 3 E 10. Perception, miracles and
19 doing are closely related.
20 Knowledge is a result of
21 revelation, and induces only thought. 85
22 Perception involves the body even
23 in its most spiritualized form.
24 Knowledge comes from the altar

85
Urtext inserts “(thinking)”

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(N 5:183) (Ur 149)


1 within, and is timeless because it is
2 certain. To perceive the truth
3 is not the same as KNOWING
4 it. This is why Bill is having
5 so much trouble in what he
6 calls “integrating” the notes.
7 His tentative perception is too
8 uncertain for knowledge, because
9 knowledge is SURE. Your
10 perception is so variable that
11 you swing from sudden
12 but real knowledge to
13 complete cognitive disorganization.
14 This is why Bill is more prone
15 to irritation, while you are more
16 vulnerable to rage. He is
17 consistently BELOW his
18 potential, while you
19 achieve it at times and then
20 swing very wide of the mark.
21 T 3 E 11. Actually, these differences do
22 not matter. But I thought
23 you might be glad to learn that
24 you are much better off with DIFFERENT

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52 The Shorthand Notes Text Chapter 3 52

(N 5:184) (Ur 149-150)


1 perceptual problems than you would be
2 if you suffered from similar ones.
3 This enables each of you to
4 RECOGNIZE (and this is the (150)#149 right word
5 here) that the misperceptions of the
6 other are unnecessary. It is because
7 you do not KNOW what to do
8 about it that B. reacts to
9 yours with irritation, and you respond to
10 his with fury.
11 T 3 E 12. I repeat again that
12 if you ATTACK error, you will
13 hurt yourself. You do
14 not RECOGNIZE each other when
15 you attack. Attack is ALWAYS
16 made on a stranger. You
17 are MAKING him a stranger
18 by misperceiving him, so
19 that you CANNOT know him. It is
20 BECAUSE you have made him into a
21 stranger that you are afraid of
22 him. PERCEIVE him correctly, so
23 that your Soul can KNOW him.

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53 The Shorthand Notes Text Chapter 3 53

(N 5:185) (Ur 150)


1 T 3 E 13. Right perception is necessary
2 before God can communicate
3 DIRECTLY to his own altars,
4 which He has established in His
5 Sons. There He can communicate
6 with certainty His certainty,
7 and His knowledge 86 will bring the
8 peace WITHOUT question.
9 T 3 E 14. God is not a stranger
10 to His Own Sons, and His Sons
11 are not strangers to each other.
12 Knowledge preceded both
13 perception and time, and will also
14 ultimately replace (or correct
15 for) them. This is the real
16 meaning of the Biblical
17 description 87 of God as “Alpha
18 and Omega, the Beginning and the End.” 88
19 It also explains the quotation
20 “Before Abraham WAS, I AM.”
21 Perception can and must be
22 stabilized, but knowledge IS
23 stable. “Fear God and keep
24 His Commandments” is a

86
Urtext emphasizes “knowledge” here.
87
Urtext has “account” and that word is also written in above the word “description”
88
John 8:58 Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM.";
Revelation 21:6 And He said to me, "It is done! I am the Alphand the Omega, the Beginning and the End. I will give of the fountain
of the water of life freely to him who thirsts.;
Revelation 22:13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last.

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54 The Shorthand Notes Text Chapter 3 54

(N 5:186) (Ur 150-151)


1 real scribal error. It should
2 read, “KNOW God and accept
3 His certainty.” 89 There are no
4 strangers in His Creation.
5 To create as He Created, you
6 can create only what you
7 KNOW and accept as yours.
8 T 3 E 15. God knows His
9 Children with perfect certainty.
10 He Created them BY 90 knowing
11 them. (151)#150 He recognizes them
12 perfectly. When they do not
13 recognize each other, they do not
14 recognize Him. Brothers
15 can misperceive one another,
16 but they rarely maintain that
17 they do not know each other. This is
18 possible only if they maintain
19 that they are not really brothers.
20 The Bible is very specific
21 on this point.
22
23
24 (152)#151

89
Urtext has “(This error is why the commandments are all negative, in contrast to Christ’s statement about “Thou shalt love,”89 etc.)”
90
Urtext does not emphasize this word.

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55 The Shorthand Notes Text Chapter 3 55

(N 5:187) (Ur ---)


Title page marked simply

Text 5a

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T 3 F. Conflict and the Ego (*N 339 5:188)

(N 5:188) (Ur 152)


Saturday 11/27
1 T 3 F 1. Most of the abilities man
2 now possesses are only shadows
3 of his real strengths. The
4 Soul knows, loves, and
5 creates. These are its
6 unequivocal functions. All
7 of the functions of man
8 are equivocal, or open to
9 question or doubt. This
10 arises 91 because he can no
11 longer be certain how he
12 will USE them. He is therefore in-
13 capable of knowledge,
14 because he is uncertain. He is
15 also incapable of true
16 loving, because he can
17 perceive lovelessly. He

91
Urtext has simply “is” instead of “arises”

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57 The Shorthand Notes Text Chapter 3 57

(N 5:189) (Ur 152)


1 cannot create surely, because
2 perception deceives, and illusions
3 are not sure. 92
4 T 3 F 2. Perception did not exist
5 until the Separation had introduced
6 degrees, aspects and in-
7 tervals. The Soul has
8 no levels, and ALL conflict
9 arises from the concept of
10 levels. Wars arise
11 when some regard
12 others as if they were on
13 a different level. All
14 interpersonal conflicts
15 arise from this fallacy.
16 Only the levels of the Trinity
17 are capable of Unity.

92
Urtext has “sure” here instead of “pure”

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58 The Shorthand Notes Text Chapter 3 58

(N 5:190) (Ur 152)


1 The levels which man created
2 by the Separation are dis-
3 astrous. They cannot
4 BUT conflict. This is
5 because one is essentially
6 meaningless to another.
7 Freud realized this perfectly,
8 and that is why he con-
9 ceived as forever
10 irreconcilable the different
11 levels of his psyche.
12 They were conflict-prone by
13 definition, because they wanted
14 different things and followed
15 obeyed different principles.
16 T 3 F 3. In our picture of the
17 psyche, there is an unconscious

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59 The Shorthand Notes Text Chapter 3 59

(N 5:191) (Ur 152)


1 level, which properly consists
2 ONLY of the miracle ability
3 and should be under
4 MY direction; and a con-
5 scious level, which perceives
6 or is aware of impulses
7 from both the unconscious and the
8 superconscious. These are the
9 sources of the impulses
10 it receives. Consciousness is
11 thus the level of perception,
12 but NOT of knowledge.
13 Again, to PERCEIVE is
14 NOT to know. 93
15 T 3 F 4. Consciousness was the first
16 split that man introduced
17 into himself. He became a

93
Urtext inserts “(In this connection, Cayce is more accurate than Freud.)”

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60 The Shorthand Notes Text Chapter 3 60

(N 5:192) (Ur 152-153)


1 PERCEIVER rather than a
2 creator in the true sense.
3 T 3 F 5. Consciousness is correctly
4 identified as the domain of the
5 ego. (153)#152 Jung was right
6 indeed in insisting
7 that the ego is NOT the self, and 94
8 the self should be regarded as
9 an achievement. He did
10 not RECOGNIZE (a term
11 we now understand) that
12 the Achievement was God’s.
13 In a sense, the ego was a
14 man-made attempt to
15 perceive himself as he
16 wished, rather than as
17 he IS. This is an example of

94
Urtext inserts “that”

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61 The Shorthand Notes Text Chapter 3 61

(N 5:193) (Ur 153)


1 the created/creator confusion
2 we spoke of before. He
3 can only KNOW himself
4 as he IS, because that is
5 all he can be SURE of.
6 Everything else IS open
7 to question.
8 T 3 F 6. The ego is the questioning
9 compartment in the post-Separation
10 psyche which man created
11 for himself. It is capable
12 of asking valid questions,
13 but not of perceiving
14 wholly valid answers,
15 because these are cognitive,
16 and cannot BE perceived. The
17 endless speculation about

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(N 5:194) (Ur 153)


1 the meaning of mind has
2 led to considerable confusion
3 because the mind IS confused.
4 Only One-Mindedness
5 is without confusion. A
6 separate, or divided,
7 mind MUST be confused.
8 A divided mind is
9 uncertain by definition.
10 It HAS to be in con-
11 flict because it is out
12 of accord with itself.
13 T 3 F 7. Intrapersonal conflict
14 arises from the same basis
15 as interpersonal. One
16 part of the psyche perceives
17 another part as on a

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63 The Shorthand Notes Text Chapter 3 63

(N 5:195) (Ur 153)


1 different LEVEL, and does not
2 understand it. This makes
3 the parts strangers to each
4 other, WITHOUT RECOGNITION.
5 This is the essence of the
6 fear-prone condition, in
7 which attack is ALWAYS
8 possible.
9 T 3 F 8. Man has every
10 reason to feel anxious,
11 as he perceives himself.
12 This is why he cannot escape
13 fear until he
14 KNOWS that he DID
15 not and CAN not
16 create himself. He
17 can NEVER make this

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(N 5:196) (Ur 153-154)


1 misperception valid, and
2 when he at last
3 PERCEIVES clearly, he
4 is GLAD HE CAN'T.
5 His Creation is beyond
6 his own error variance,
7 and this is why he MUST
8 eventually choose to
9 heal the Separation. (154)#153
10 T 3 F 9. Right-mindedness
11 is not to be confused
12 with the KNOWING mind,
13 because it is applicable
14 only to right perception.
15 You can be right-
16 minded or wrong-
17 minded, and this is subject

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(N 5:197) (Ur 154)


1 to degrees, a fact which clearly
2 demonstrates a lack of
3 association with knowledge.
4 (No, Helen, this is PERFECTLY
5 clear and DOES follow
6 the previous section.
7 Neither you nor I is
8 at all confused, even
9 in grammar.)
10 T 3 F 10. The term “right-mindedness”
11 is properly used as the
12 correction for wrong-
13 mindedness, and applies
14 to the state of mind which
15 induces accurate per-
16 ception. It is miraculous
17 because it heals mis-

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(N 5:198) (Ur 154)


1 perception, and healing is
2 indeed a miracle, in
3 view of how man per-
4 ceives himself. Only
5 the sick NEED healing.
6 The Soul does not need
7 healing, but the mind
8 DOES.
9 T 3 F 11. Freud gave a
10 very graphic but
11 upside-down account
12 of how the divisions of the
13 mind arose from the bottom
14 UP. Actually, this is
15 impossible, because the
16 unconscious cannot create the
17 conscious. You cannot create

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(N 5:199) (Ur 154)


1 something you can't KNOW.
2 Freud was greatly
3 worried about this, being
4 VERY bright, though mis-
5 guided, and attempted to
6 get around it by
7 introducing a number of “border-
8 line” areas which merely
9 resulted in fuzziness.
10 This was particularly unfortunate, because
11 he was capable of going
12 much higher, if he had
13 not been so afraid.
14 This is why he kept pulling
15 the mind DOWN.
16 T 3 F 12. The ego did NOT
17 arise out of the unconscious.

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(N 5:200) (Ur 154-155)


1 A lower-order perception cannot
2 create a higher-order
3 one, (which is the way you
4 perceive the structure of the
5 psyche if you look at it from
6 the bottom UP) because it
7 doesn’t understand it.
8 But a higher-order
9 perception CAN create a
10 lower-order one by
11 understanding it in terms
12 of MISperception. (155)#154
13 T 3 F 13. Perception ALWAYS
14 involves some misuse
15 of will, because it involves
16 the mind in areas of
17 uncertainty. The mind is very

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(N 5:201) (Ur 155)


1 active because it has will-
2 power. When it willed
3 the Separation it willed
4 to perceive. Until it
5 chose to do this, it
6 willed only to know.
7 Afterwards, it had
8 to will ambiguously, and
9 the only way out of
10 ambiguity IS clear perception.
11 T 3 F 14. The ego is as frail
12 as Freud perceived it.
13 The later theorists have tried
14 to introduce a less
15 pessimistic view, but
16 have looked in the wrong

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(N 5:202) (Ur 155)


1 direction for their hope.
2 Any attempt to endow the
3 ego with the attributes of the
4 Soul, is merely confused
5 thinking. Freud was
6 more clear-sighted
7 about this, because he
8 knew a BAD thing
9 when he perceived it,
10 but he failed to
11 recognize 95 that a bad
12 thing cannot 96 exist.
13 It is therefore wholly unnecessary
14 to try to get out
15 of it. As you very
16 rightly observed yourself,
17 the thing to do with a desert is 97

95
There is an illegible word crossed out, the reading here that of the Urtext
96
There is an illegible word crossed out, the reading here that of the Urtext
97
Urtext inserts “to”

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(N 5:203) (Ur 155)


1 LEAVE.
2 T 3 F 15. The mind returns
3 itself to its proper
4 function only when
5 it WILLS TO KNOW.
6 This places it in the
7 Soul’s service, where
8 perception is meaningless.
9 The superconscious is the
10 level of the mind which wills
11 to do this. (Freud was
12 particularly distorted on this
13 point, because he was getting
14 too far UP for comfort
15 according to his own
16 perception.) But he WAS

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(N 5:204) (Ur 155)


1 right in maintaining that the “parts”
2 of the psyche cannot be correctly
3 perceived either as THINGS
4 or as entirely separate.
5 (He would have thought better 98
6 if he had said
7 “entirely separated.”)
8 T 3 F 16. The mind DID divide
9 itself when it willed to
10 create its own levels AND
11 the ability to perceive them. But it
12 could NOT entirely separate
13 itself from the Soul, because it is
14 FROM the Soul that it derives its
15 whole power to create.
16 Even in miscreating, will is
17 affirming its source, or it

98
Handwritten markup suggests “been wiser” as an alternative to “thought better” but that is crossed out.

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(N 5:205) (Ur 155-156)


1 would merely cease to be.
2 This is impossible, because it IS
3 part of the Soul, which God
4 created, and which is therefore eternal. (156)#155
5 T 3 F 17. The ability to perceive made the
6 body possible, because you must
7 perceive SOMETHING, and WITH
8 something. This is why perception
9 involves an exchange, or a
10 translation, which knowledge
11 does NOT need. The interpretive
12 function of perception, (actually,
13 a distorted form of creation),
14 then permitted man to interpret
15 the body as HIMSELF, which,
16 although depressing, was a way
17 out of the conflict he induced.

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(N 5:206) (Ur 156)


1 (This has already been covered
2 in some detail.)
3 T 3 F 18. The superconscious, which KNOWS,
4 could not be reconciled with
5 this loss of power, because it was
6 incapable of darkness. This is
7 why it became almost inaccessible
8 to the mind, and entirely inaccessible
9 to the body. It was PERCEIVED as
10 a threat, because light does
11 abolish darkness by establishing
12 the clear fact that it ISN'T
13 THERE. The truth will ALWAYS
14 destroy error in this sense. This
15 is not an ACTIVE process of
16 destruction at all. We have
17 already emphasized the fact that

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(N 5:207) (Ur 156)


1 knowing does not DO anything.
2 It can be PERCEIVED as an
3 attacker, but it CANNOT attack.
4 T 3 F 19. What man perceives as
5 its attack is his own
6 awareness recognition of the
7 fact that it can always
8 be REMEMBERED, because it has
9 never been destroyed. This
10 is not a literal remembering
11 as much as a re-
12 membering. (That is largely
13 for Bill I wish he
14 would decide to use that
15 talent of his constructively. He
16 has no idea of how powerful
17 it could be. Actually, it

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(N 5:208) (Ur 156-157)


1 does come from the unconscious, and is really
2 a distorted form of miraculous
3 perception which he has reduced
4 to word twisting. Although this
5 can be quite funny, it is still
6 a real waste. Maybe
7 he’d care to let me
8 control it, and still use it
9 humorously himself. He
10 doesn’t have to decide it is one
11 OR the other.) (157)#156
12 T 3 F 20. The unconscious should never
13 have been reduced to a
14 “container” for the waste
15 products of conflict. Even
16 as HE perceives his psyche,
17 every level has a creative

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(N 5:209) (Ur 157)


1 potential, because nothing man
2 creates can wholly lose this.
3 T 3 F 21. God and the Souls He
4 created remain in surety,
5 and therefore KNOW that no miscreation
6 exists. Truth cannot deal
7 with unwilling error, because
8 it does not will to be blocked
9 out. But I was a man
10 who remembered the
11 Soul and its knowledge.
12 Tell Bill that when he
13 refused to misperceive he was
14 indeed behaving as I behaved.
15 And as a man, I did
16 not attempt to counteract
17 error with knowledge, so

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(N 5:210) (Ur 157)


1 much as to CORRECT error
2 from the bottom up. I demonstrated
3 both the nothingness powerlessness of the body
4 AND the power of the mind. 99
5 By uniting MY will with
6 that of my Creator, I
7 brought His Light back
8 into the mind. I 100 naturally
9 remembered the Soul and its
10 own real purpose.
11 T 3 F 22. I cannot unite your will
12 with God’s for you. But
13 I CAN erase all mis-
14 perceptions from your mind, if
15 you will bring it under ?
16 my guidance. ONLY
17 your misperceptions stand in

99
Urtext has a comma here, no sentence break
100
Urtext replaces “I brought His Light back into the mind. I” with “which” This would appear to be a copying mistake rather than
intentional omission.

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1 your own way. Without them,
2 your own choice is certain.
3 Sane perception INDUCES sane
4 choosing. The Atonement was
5 an act based on true
6 perception. It I cannot choose
7 for you, but I CAN help
8 you make your own right choice.
9 T 3 F 23. “Many are called but
10 few are chosen” 101 SHOULD
11 read, “ALL are called
12 but few choose to listen.
13 Therefore, they do not choose RIGHT.”
14 The “chosen ones” are merely
15 those who choose right SOONER.
16 This is the purpose real meaning of the celestial speed-up.
17 Strong wills can do this NOW.

101
Matthew 22:14 So the last will be first, and the first last. For many are called, but few chosen. Matthew 20:16; Also: "For
many are called, but few are chosen."

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(N 5:212) (Ur 157-158)


1 And you WILL find rest
2 for your Souls 102 God
3 knows you only in peace,
4 and this IS your reality.
5 Tell Bill never? Question? Back?
6 Which? these ? you? used to know. But
7 do know that. This is not a matter ?
8 before. Tell Bill to write a
9 Note today requiring the
10 Steering Committee which as
11 Did. To the mind-brain confusion
12 Which I do NOT want you
13 encouraged. Thank Bill
14 for me for his genuinely
15 directed offer of ???? which
16 was have use for.
17 2 But I DID suggest
18 seeing Dr. Cherl too.

102
Jeremiah 6:16 Thus says the LORD: "Stand in the ways and see, And ask for the old paths, where the good way is, And walk in
it; Then you will find rest for your souls. But they said, "We will not walk in it.';
Matthew 11:29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.

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(N 5:213) (Ur --)


1 Do not join the ARE
2 group. Do not bother to write the
3 ???? – tell Bill when
4 you see him.
5 Special instructions is the Prest?.
6 Bill has ? ?
7 Remember my previous
8 statement that I am
9 in a position to correct
10 perception from the bottom up. This
11 represents the earlier anology
12 (a term which is meaningful
13 in the perception release but not
14 in the cognition) Of the miracles’
15 power to turn time is the
16 ???? to ???? axis.

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(N 5:214) (Ur 75) (this page apparently out of sequence)


T 2 B 12.
In this context, your remark that
1 “after the
2 burning, I
3 swore if I
4 ever saw him again, I
5 would (not) (“Not” was written in
6 later) 103

7
8
9

103
This shows up on Ur 75, T 2 B 12

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(N ---) (Ur 158)


(158)#157
T 3 F 24. (Note that the term “insight,” though referring to
lofty perception, is not an attribute of knowledge. This is
why terms like “lofty” are meaningless in this context.
Insight is not the way TO knowledge, but it IS a
prerequisite FOR knowledge. Being of God, knowledge has
nothing to do with your perceptions at all. That is why it
can only be a gift of God TO you.)

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(159)#158
T 3 G. The Loss of Certainty (*N 366 5:215)
Dictated without notes. 104 Nov. 30 [1965]
T 3 G 1. We said before that the abilities which man possesses
are only shadows of his true abilities. The Soul’s true
functions are knowing, loving, and creating. The intrusion
of the ability to perceive, which is inherently judgmental,
was introduced only after the Separation. No one has been
sure of anything since then. You will also remember that I
made it very clear that the Resurrection was the return to
knowledge, which was accomplished by the union of my will
with the Father’s.
T 3 G 2. Since the Separation, the words “create” and “make”
are inevitably confused. When you make something, you make
it first out of a sense of lack or need, and second, out of
a something that already exists. Anything that is 105 made is
made for a specific purpose. It has no true
generalizability. When you make something to fill a
perceived lack, which is obviously why you would make
anything, you are tacitly implying that you believe in the
Separation. Knowing does not lead to doing, as we have
frequently observed already.
T 3 G 3. What appears to be contradictory about the difference
between knowing and perceiving, and Revelation and
miracles, is again the fallacy that is the root cause of
all subsequent errors. The miracle was associated with
perception, and not with knowing. However, we also noted
that prayer is the medium of miracles, and also the natural
communication of the Creator and the Created. Prayer is
always an affirmation of knowledge, not of accurate

104
The words “dictated without notes” are handwritten on the top of the page above the date.
105
The words “that is” are typed between lines, over the words “can be” which are crossed out.

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perception. That is why unless perception has entered into


it, it calls on Revelation.

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(160)#159
T 3 G 4. The confusion between your own creation and what you
create is so profound that it has literally become
impossible to know anything, because knowledge is always
stable. It is quite evident that human beings are not.
Nevertheless, they are perfectly stable as God created
them. In this sense, when their behavior is unstable, they
are obviously disagreeing with God’s idea of the Creation.
This is a fundamental right of man, although not one he
would care to exercise if he were in his Right Mind.
T 3 G 5. The problem that is bothering you most is the
fundamental question which man continually asks of himself,
but which cannot properly be directed to himself at all. He
keeps on asking “himself” what he is. This implies that the
answer is not only one which he knows, but one which is up
to him. The first part of this statement is perfectly true,
but the second part is not. We have frequently commented on
the absolute necessity of correcting all fallacious
thinking which associates man in any way with his own
Creation. Man CANNOT perceive himself correctly. He has no
image at all. The word “image” is always perception
related, and is not a product of knowing. Images are
symbolic, and stand for something else. The current
emphasis on “changing your image” is a good description of
the power of perception, but it implies that there is
nothing to KNOW.
T 3 G 6. Prayer is the medium of miracles, not because God
created perceptions, but because God created YOU. At the
beginning of this course, we said that YOU are a miracle.
Therefore, the miracle worker is a miracle NOT of his own

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creation. 106 Unless perception rests on some knowing basis,


it is so unstable that it doesn’t mean anything.

106
This sentence originally was typed “Therefore, the Creator of the miracle is a miracle NOT of his own creation.” The words ‘the
Creator” are crossed out and the word “WORKER” is printed in by hand in block capitals.

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(161)#160

Knowing is not open to interpretation, because its meaning


is its own. It is possible to interpret meaning, but this
is always open to error because it involves the perception
of meaning. All of these wholly needless complexities are
the result of man’s attempt to regard himself both as
separated and unseparated at the same time. It is
impossible to undertake a confusion as fundamental as this
without engaging in further confusion.
T 3 G 7. Methodologically, man’s mind has been very creative.
But, as always occurs when method and content are
separated, it has not been utilized for anything but an
attempt to escape a fundamental and entirely inescapable
impasse. This kind of thinking cannot result in a creative
outcome, though it has resulted in considerable ingenuity.
It is noteworthy, however, that this ingenuity has almost
totally divorced him from knowledge.
T 3 G 8. Knowledge does not require ingenuity at all. When we
say “the truth shall set you free,” 107 we mean that all this
kind of thinking is a waste of time, but that you are free
of the need of engaging in it.

107
John 8:32 and ye shall know the truth, and the truth shall make you free.

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T 3 G 9. Note again that the functions of the Soul were not


referred to as abilities. This point requires clarification,
because abilities are beliefs which are BASED on the scarcity
fallacy, since they do not mean anything apart from within-group
comparisons. As you yourself never fail to point out, “nobody has
none of an ability, and nobody has all of it.” That is, of
course, why the curve never rests on the line. The clearest
implications of relativity, which properly inheres in this
statement, DEMONSTRATE that abilities are not functions of the
Soul. The Soul’s functions are NOT relative. They are ABSOLUTE.
They are OF God and FROM 108 God, and therefore God-like.
T 3 G 10. Prayer is a way of asking for something. When we said that
prayer is the medium of miracles, we also said that the only
meaningful prayer is for forgiveness, because those who have been
forgiven HAVE everything. Once forgiveness has been accepted,
prayer in the usual sense becomes utterly without meaning.
Essentially, a prayer for forgiveness is nothing more than a
request that we may be able to recognize something we already
have.
T 3 G 11. In electing the ability to perceive instead of the will to
know, man placed himself in a position where he could resemble
his Father ONLY by perceiving miraculously. But he lost the
knowledge that he HIMSELF is a miracle. MIRACULOUS CREATION was
his own Source, and also his own real function. “God created man
in his own image and likeness” 109 is correct in meaning, but the
words are open to considerable misinterpretation. This is
avoided, however, if “image” is understood to mean “thought,” and
“likeness” is taken as “of a like quality.” God DID create the
Son in His own Thought, and of a quality like to His own. There
IS nothing else.
T 3 G 12. Perception is impossible WITHOUT a belief in “more” and
“less.” Unless perception, at every level, involves selectivity,
it is incapable of organization. In all types of perception,
there is a continual process of accepting and rejecting, of
organizing and reorganizing, and of shifting and changing focus.
108
The manuscript is totally illegible, we are just guessing that it is perhaps meant to be “FROM”
109
Genesis 1:26-27 Then God said, "Let Us make man in Our image, according to Our likeness; let them have dominion over the fish
of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth." So
God created man in His own image; in the image of God He created him; male and female He created them.

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Evaluation is an essential aspect of perception, because judgment


MUST be made for selection. “Lack of lack” is a concept which is
meaningless to a perceiver, because the ability to perceive at
all RESTS ON lack.

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(N 5:215) (Ur 163)


T 3 G 13. What happens to perceptions if there ARE no
judgments, and

1 there is nothing BUT perfect 110


2 equality? Perception is
3 automatically useless.
4 Truth can only be KNOWN. All of it
5 is equally true, and knowing any
6 part of it IS to know
7 all of it.
8 T 3 G 14. Only perception involves
9 partial awareness. Knowledge
10 transcends ALL of the laws which
11 govern perception. Partial
12 KNOWLEDGE is impossible.
13 It is all One, and has no
14 separate parts. (i.e. the
15 parts have NOT
16 separated.) This IS the

110
The handwriting starts mid-sentence here and there would appear to be a page of the Notes missing. At least one.

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(N 5:216) (Ur 163)


1 real knowledge. You who are
2 really one with it need but
3 know YOURSELF and your knowledge
4 is complete. To know God’s
5 miracle is to know Him.
6 T 3 G 15. Forgiveness is the
7 healing of the perception of
8 separation. Correct
9 perception of EACH OTHER is necessary
10 ONLY because minds have
11 willed to see themselves AS
12 separate beings. Each
13 Soul knows God completely.
14 This IS the miraculous
15 power of the Soul. The fact
16 that each Soul has this

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(N 5:217) (Ur 163)


1 power completely is a
2 fact that is entirely alien
3 to human thinking, in which
4 if any ONE has everything,
5 there is nothing LEFT.
6 T 3 G 16. God’s miracles are
7 as total as His Thought,
8 because they ARE His Thoughts.
9 God shines in them
10 all with perfect light.
11 If they recognize this light
12 anywhere, they know it
13 universally. Revelation cannot
14 be explained, because it
15 IS knowledge. Revelation
16 HAPPENS. It is the only

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(N 5:218) (Ur 163-164)


1 REALLY natural happening,
2 because it reflects the nature
3 of God. (164)#163
4 T 3 G 17. As long as perception
5 lasts, prayer has a
6 place. Since perception
7 rests on lack, those who
8 perceive have not totally
9 accepted the Atonement
10 and given over themselves
11 to truth. Perception
12 IS a separated state,
13 and the perceiver DOES need
14 healing. Communion,
15 not prayer, is the natural
16 state of those who know.

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(N 5:219) (Ur 164)


1 God and HIS miracles are
2 inseparable.
3 T 3 G 18. All words, at best,
4 are preparatory. THE
5 word is really a thought.
6 No one WORD is
7 universally meaningful,
8 because a word is a symbol,
9 but thought is indivisible not
10 divisible by creation.
11 The original words name for
12 “thought” and “word”
13 was the same. The quotation
14 should read “In the
15 beginning was the thought,
16 and the thought was with God, and
17 the thought WAS God.”

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(N 5:220) (Ur 164-165)


1 How beautiful indeed
2 are the thoughts of God, who
3 live in His light. Your
4 worth is beyond perception
5 because it is beyond doubt.
6 T 3 G 19. Do not perceive
7 yourself in different lights.
8 KNOW yourself in the One
9 Light, where the miracle
10 which is you is perfectly clear.

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(Ur 165)
(165)#164
12/7/65 The remainder of Urtext section G does not appear to be present in the Notes.
The same applies to the first 15 paragraphs of section H.
T 3 G 20. The prerequisites for therapy must include the
following conditions:
T 3 G 21 1. The procedure must involve the recognition rather
than the denial of the importance of thought.
T 3 G 22 2. The exact equality of everyone who is involved.
This must include Me.
T 3 G 23 3. No one is either therapist or patient. (B. should
add “teacher or pupil.”)
T 3 G 24 4. Above all EVERYONE involved must want to give up
everything that is NOT true. The reason for the negative
emphasis here is that therapy implies something HAS gone
wrong. Even though the purpose is to correct, those who are
ill ARE negative.
T 3 G 25 5. Therapy is EXACTLY the same as all other forms of
miracle-working. It has no separate laws of its own. All of
the points that were given for miracles apply to therapy
because, UNLESS therapy proceeds from miracle-mindedness,
it CANNOT heal.
T 3 G 26 6. The therapist (hopefully) does have the role of
being the better perceiver. (This is also, again hopefully,
true of the teacher.) It does not follow that he is the
better knower. Temporarily, the therapist or teacher can
help in straightening out twisted perceptions, which is
also the only role that I would ever contribute myself. All
therapy should do is try to place EVERYONE involved in the
right frame of mind to help one another. It is essentially
a process of true courtesy, including courtesy to Me.

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12/7/65
T 3 G 27. Any form of mental illness can truthfully be
described as an expression of viciousness. We said before
that those who are afraid are apt to be vicious. If we were
willing to forgive other people’s misperceptions of us,
they could not possibly affect us at all. There is little
doubt that you can explain your present attitudes111 in
terms of how people used to look at you, but there is no
wisdom in doing so. In fact, the whole historical approach
can justifiably be called doubtful.
T 3 G 28. As you have so often said, no one has adopted ALL of
his parents’ attitudes as his own. In every case, there has
been a long process of choice, in which the individual has
escaped from those he himself vetoed, while retaining those
he voted FOR. B. has not retained his parents political
beliefs, in spite of the particular kind of newspapers that
constituted their own reading matter in this area. The
reason why he could do this was because he believed he was
free in this area.
T 3 G 29. There must be some acute problem OF HIS OWN that
would make him so eager to accept their misperception of
his own worth. This tendency can ALWAYS be regarded as
punitive. It cannot be justified by the inequality of the
strengths of parents and children. This is never more than
temporary, and is largely a matter of maturational and thus
physical difference. It does not last unless it is held
onto.

111
The word “absolutes” is crossed out, and the word “attitudes” typed above it.

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12/7 [1965]
T 3 G 30. When B’s father came to his new office and
“destroyed” it, it is quite apparent that B. MUST have been
willing to let it be destroyed. The many times that he has
commented on this event alone would suggest that the
extreme importance of this misperception in his own
distorted thinking. Why should anyone accord an obvious
misperception so much power? There cannot be any real
justification for it, because even B. himself recognized
the real problem by saying “How could he do this to me?”
The answer is HE didn’t.
T 3 G 31. B. has a very serious question to ask himself in
this connection. We said before that the purpose of the
Resurrection was to “demonstrate that no amount of
misperception has any influence at all on a Son of God.”
This demonstration EXONERATES those who misperceive, by
establishing beyond doubt that they have NOT hurt anyone.
B’s question, which he must ask himself very honestly, is
whether he is willing to demonstrate that his parents have
NOT hurt him. Unless he is willing to do this, he has not
forgiven them.
T 3 G 32. The essential goal of therapy is the same as that of
knowledge. No one can survive independently as long as he
is willing to see himself through the eyes of others. This
will always put him in a position where he MUST see himself
in different lights. Parents do not create the image of
their children, though they may perceive

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12/7 [1965]
images which they do create. However, as we have already
said, you are not an image. If you SIDE WITH image-makers,
you are merely being idolatrous.
T 3 G 33. B. has no justification whatever for perpetuating
ANY image of himself at all. He is NOT an image. Whatever
is true of him is wholly benign. It is essential that he
KNOW this about himself, but he cannot know it while he
chooses to interpret himself as vulnerable enough to BE
hurt. This is a peculiar kind of arrogance, whose
narcissistic component is perfectly obvious. It endows the
perceiver with sufficient unreal strength to make him over,
and then acknowledges the perceiver’s miscreation. There
are times when this strange lack of real courtesy appears
to be a form of humility. Actually, it is never more than
simple spite.
T 3 G 34. Bill, your parents did misperceive you in many ways,
but their ability to perceive was quite warped, and their
misperceptions stood in the way of their own knowledge.
There is no reason why it should stand in the way of yours.
It is still true that you believe they DID something to
you. This belief is extremely dangerous to your perception,
and wholly destructive of your knowledge. This is not only
true of your attitudes toward your parents, but also of
your misuse of your friends. You still think that you MUST
respond to their errors AS IF they were true. By reacting
self-destructively, you are GIVING them approval for their
misperceptions.

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T 3 G 35. No one has the right to change himself according to
different circumstances. Only his actions are capable of
appropriate variation. His belief in himself is a constant,
unless it rests on perceptual acuity rather than knowledge
of what he is.
T 3 G 36. It is your DUTY to establish beyond doubt that you
are totally unwilling to side with (identify with) anyone’s
misperceptions of you, including your own. If you become
concerned with totally irrelevant factors, such as the
physical condition of a classroom, the number of students,
the hour of the course, and the many elements which you may
choose to select for emphasis as a basis for misperception,
you have lost the knowledge of what ANY interpersonal
relationship is for. It is NOT true that the difference
between pupil and teacher is lasting. They meet IN ORDER to
abolish the difference. At the beginning, since we are
still in time, they come together on the basis of
inequality of ability and experience. The aim of the
teacher is to give them more of what is temporarily his.
This process has all of the miracle conditions we referred
to at the beginning. The teacher (or miracle worker) gives
more to those who have less, bringing them closer to
equality with him, at the same time gaining for himself.
T 3 G 37. The confusion here is only because they do not gain
the same things, because they do not NEED the same things.
If they did, their respective, though temporary roles would
not be conducive to mutual profit. Freedom from fear can be

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achieved by BOTH teacher and pupil ONLY if they do not


compare either their needs or their

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12/7 [1965]
positions in regard to each other in terms of higher and
lower.
T 3 G 38. Presumably, children must learn from parents. What
parents learn from children is merely of a different order.
Ultimately, there is no difference in order, but this
involves only knowledge. Neither parents nor children can
be said to HAVE knowledge, or their relationships would not
exist AS IF they were on different levels. The same is true
of the teacher and the pupil. Children have an authority
problem ONLY if they believe that their image is influenced
BY the authority. This is an act of will on their part,
because they are electing to misperceive the authority and
GIVE him this power.
T 3 G 39. A TEACHER with an authority problem is merely a
pupil who refuses to teach others. He wants to maintain
HIMSELF in a position where he can be misused and
misperceived. This makes him resentful of teaching, because
of what he insists it has done to him.
T 3 G 40. The ONLY way out of this particular aspect of the
desert is still to leave. The way this is left is to
release EVERYONE involved, by ABSOLUTELY REFUSING to engage
in any form of honoring error. Neither teacher nor pupil is
imprisoned by learning unless he uses it as an attack. If
he does this, he will be imprisoned whether he actually
teaches or learns, or refuses to be 112 engaged in the process
at all.

112
The word “be” was inserted to correct the grammar.

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T 3 G 41. The role of a teacher, properly conceived, is one of
leading himself and others out of the desert. The value of
this role can hardly be underestimated, if only because it
was one to which I very gladly dedicated my own life. I
have repeatedly asked MY pupils to follow me. This means
that, to be effective teachers, they MUST interpret
teaching as I do. I have made EVERY effort to teach you
ENTIRELY without fear. If you do not listen, you will be
unable to avoid the VERY obvious error of perceiving
teaching as a threat.
T 3 G 42. It is hardly necessary to say that teaching is a
process whose purpose is to produce learning. The ultimate
purpose of ALL learning is to abolish fear. This is
necessary so that knowledge can happen. The role of the
teacher is NOT the role of God. This confusion is all too
frequently made, by parents, teachers, therapists, and the
clergy. It is a real misunderstanding of both God and His
miracles. Any teacher who believes that teaching is fearful
CANNOT learn because he is paralyzed. He also cannot really
teach.
T 3 G 43. B. was quite right in maintaining that this course
is a prerequisite for his. However, he was really saying
much more than that. The purpose of this course IS to
prepare you for knowledge. So is the only real purpose of
ANY legitimate course. All that is required of you as a
teacher is to follow Me.

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T 3 G 44. Whenever anyone decides that he can function only in
SOME roles but not in others, he cannot BUT be attempting
to make a compromise which will not work. If B. is under
the misbelief that he is coping with the fear problem by
functioning as an administrator and as a teacher of
interns, but NOT as a teacher of students, he is merely
deceiving himself. He owes himself greater respect. There
is nothing as tragic as the attempt to deceive one’s self,
because it implies that you perceive yourself as so
unworthy that deception is more fitting for you than truth.
Either you can function in all of the roles you have
properly undertaken to fill, or you cannot function
effectively in any of them. This IS an all or none
decision. You CANNOT make inappropriate level distinctions
within this choice. You are either capable or not. This
does not mean that you can DO everything, but it DOES mean
that you are either totally miracle-minded or not. This
decision is open to NO compromise whatever. When B. says
that he cannot teach, he is making the same mistake that we
spoke of before, when he acted as if universal laws applied
to everyone except him. This is not only arrogant, but
patently untrue. Universal laws MUST apply to him, unless
he does not exist. We will not bother to argue about this.

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12/7 [1965]
T 3 G 45. Descartes engaged in a very interesting teaching
procedure, and one from which he himself learned a great
deal. He began with doubting the existence of everything,
except himself. He insisted that his own existence was not
open to doubt, and rebuilt his entire thought system on the
one premise “I think, therefore I am.” It is noteworthy
that he arrived at accepting the entire system he
originally doubted, solely on the basis of this ONE piece
of knowledge. There was, however, a distinct shift in his
own perception. He no longer really questioned the reality
of what he perceived, because he KNEW he was there.
T 3 G 46. We mentioned before that B. is not too sure of
this, and that is why we suggested that he concentrate on
“Lord, here I am.” A teacher is unlikely to be effective
unless he begins with BEING THERE. B, this is not really
open to question. You will lose all your fear of teaching
and relating in any form once you know who you are. There
is no point whatever in remaining in the prison of
believing that this is up to you. You do NOT exist in
different lights. It is this belief which has confused you
about your own reality. Why would you want to remain so
obscure to yourself?

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T 3 H. Judgment and the Authority Problem.. (*N not present in the Notes)

12/10/65

T 3 H 1. We have already discussed the Last Judgment 113 in some


though insufficient detail. After the Last Judgment, there
isn’t any more. This is symbolic only in the sense that
everybody is much better off WITHOUT judgment. When the
Bible says “Judge not that ye be not judged” 114 it merely
means that if you judge the reality of others at all, you
will be unable to avoid judging your own. The choice to
judge rather than know has been the cause of the loss of
peace. Judgment is the process on which perception but not
cognition rests. We covered this before in terms of
selectivity. Evaluation was said at that time to be its
obvious prerequisite.
T 3 H 2. Judgment ALWAYS involves rejection. It is not an
ability which emphasizes ONLY the positive aspects of what
is judged, whether it be in or out of the self. However,
what has been perceived and rejected, (or judged and found
wanting) remains in the unconscious because it HAS been
perceived. Watson had a very relevant notion of the
unconscious in this connection. In fact, it was so relevant
that he dropped it as officially out of accord with
Behaviorism. He was right on both counts.
T 3 H 3. One of the illusions from which human perception
suffers is that what it perceives and judges against has no
effect. This cannot be true, unless man 115 also believes that
what his judgment vetoes does not exist. He evidently does
not believe this, or he would not have judged against it.

113
Matthew 11:22 But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.
114
Matthew 7:1 Judge not, that ye be not judged.
115
Originally typed “he,” it is crossout out and the word “MAN” is penciled in in block caps

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It does not really matter, in the end, whether you judge


right or wrong. Either way, you are placing your belief in
the unreal. This cannot be avoided in any type of judgment,
because it IMPLIES the belief that reality is yours to
choose FROM.
T 3 H 4. Neither of you has any idea of the tremendous release
and deep peace that comes from meeting yourselves and your
brothers totally without judgment. If you will look back at
the earlier notes about what you and your brothers ARE, you
will realize that judging them in any way is really without
meaning. In fact, their meaning is lost to you precisely
BECAUSE 116 you ARE judging them. All uncertainty comes from a
totally fallacious belief that you are under the coercion
of judgment. You do not need it to organize your life, and
you certainly do not need it to organize yourselves.
T 3 H 5. When you look upon knowledge, all judgment is
automatically suspended, and this is the process that
enables recognition to REPLACE perception. Man is very
fearful of everything he has perceived and refused to
accept. He believes that because he has refused to accept
it, he has lost control over it. This is why he sees it in
nightmares, or in pleasant disguise in what seems to be
happier dreams. Nothing that you have refused to accept can
be brought into awareness. It does NOT follow that it is
dangerous. But it DOES follow that you have made it
dangerous.

116
The word “BECAUSE” is handwritten in block capitals

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T 3 H 6. When you feel tired, it is merely because you have


judged yourself as capable of being tired. When you laugh
at someone it is because you have judged him as debased.
When you laugh at yourself, you are singularly likely to
laugh at others, if only because you cannot tolerate being
more debased THAN others. All of this does make you tired,
because it is essentially disheartening. You are not really
capable of being tired, but you are very capable of
wearying yourselves.
T 3 H 7. The strain of constant judgment is virtually
intolerable. It is a curious thing that any ability which
is so debilitating should be so deeply cherished. But there
is a very good reason for this. (This, however, depends
upon what you mean by good.)
T 3 H 8. If you wish to be the author of reality, which is
totally impossible anyway, then you will insist on holding
on to judgment. You will also use the term with
considerable fear and believe that judgment will someday be
used against you. To whatever extent it IS used against
you, it is due ONLY to your belief in its efficacy as a
weapon of defense for your own authority.
T 3 H 9. The issue of authority is really a question of
authorship. When an individual has a “authority problem,”
it is ALWAYS because he believes he is the author of
himself, and resents his own projection that you share his
delusion in this respect. He then perceives the situation
as one in which two people are literally fighting for his
own authorship. This is the fundamental

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error of all those who believe they have usurped the power
of God.
T 3 H 10. The belief is very frightening to them, but hardly
troubles God at all. He is, however, eager to undo it, not
to punish His children, but ONLY because He knows that it
makes them unhappy. Souls were given their own true
authorship, and men 117 preferred to remain anonymous when
they chose to separate themselves FROM their Author. The
word “authority” has been one of their most fearful symbols
ever since. Authority has been used for great cruelty,
because, being uncertain of their true Authorship, men
believe that their creation was anonymous. This has left
them in a position where it SOUNDS meaningful to consider
the possibility that they must have created themselves.
T 3 H 11. The dispute over authorship has left such
uncertainty in the minds of man that some people have gone
so far as to doubt whether they were ever created at all.
Despite the apparent contradiction in this position, it is
in one sense more tenable than the view that they created
themselves. At least, it acknowledged the fact some TRUE
authorship is necessary for existence.
T 3 H 12. Only those who give over all desire to reject can
KNOW that their own rejection is impossible.

117
Originally typed “they,” it is crossed out and “MANY” is handwritten in bock caps, and that is crossed out and the word “MEN” is
handwritten in block caps.

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You have not usurped the power of God, but you HAVE lost
it. Fortunately, when you lose something, this does not
mean that the something has gone. It merely means that YOU
do not know where it is. Existence does not depend on your
ability to identify it, or even to place it. It is
perfectly possible to look on reality without judgment, and
merely KNOW it is there. By knowing this, you are not
doubting its reality at all.
T 3 H 13. Peace is a natural heritage of the Soul. Everyone is
free to refuse to accept his inheritance, but he is NOT
free to establish what his inheritance IS. The problem
which everyone MUST decide is the fundamental question of
his own authorship. All fear comes ultimately, and
sometimes by way of very devious routes, from the denial of
Authorship. The offense is never to God, but only to the
denier himself. He has thrown away the reason for his own
peace, and sees himself only in pieces. This strange
perception IS an authority problem. It is also the basis
for castration anxiety, since both forms of error are
fundamentally the same.
T 3 H 14. Neither you nor B. can find peace while this
authority problem continues. But the truth is still that
there IS no problem about this. There is no man who does
not feel that he is imprisoned in some way. If this has
been the result of his own free will, he must regard his
will as if it were NOT free, or the obviously circular
reasoning of his own position would be quite apparent.

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T 3 H 15. Free will MUST lead to freedom. Judgment always


imprisons, because it separates segments of reality
according to highly unstable scales of desire. Wishes are
not facts, by definition. To wish is to imply that willing
is not sufficient. However, no one really believes that
what is wished is as real as what is willed. Instead of
“seek you first the Kingdom of Heaven” 118 say “Will ye first
the Kingdom of Heaven,” 119 and you have said “I know what I
am, and I will to accept my own inheritance.”

118
Matthew 6:33 But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you.
119
Matthew 6:33 But seek first the kingdom of God and His righteousness, and all these things shall be added to you.

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(N 5:221) (Ur 180) 12/11/65


1 This whole part goes after the
2 Special notes for Bill and
3 HIS course. 2 notes
4 follow the ones ?this ?
5 And be SURE you don’t
6 Stop without asking.
7 (180)# C 7
8 T 3 H 16. It is ESSENTIAL that this
9 whole authority problem be
10 voluntarily dismissed
11 at once and for all before
12 his course. Neither of
13 you understands how
14 important this is for your
15 sanity. You are both
16 quite insane on this
17 point. (This is not a

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(N 5:222) (Ur 180)


1 judgment. It is merely a
2 fact. (No, Helen,
3 you SHOULD use the word
4 “fact.” This is just as much a fact
5 as God is. A fact
6 is literally a ? ? ? “making”
7 or a ?
8 starting point. You
9 DO start from this
10 point, and your
11 thinking is inverted
12 because of it.)
13 T 3 I. Creating versus the Self-Image (*N 374 5:223)
14 T 3 I 1. Every system of
15 thought MUST have a
16 starting point. It
17 begins with either a making

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(N 5:223) (Ur 180)


1 or a creating, a difference which
2 we have already covered.
3 Both are acts of
4 will, except that
5 making involves doing, while creating involves
6 active willing. Their
7 resemblance lies in
8 their power and strength
9 as FOUNDATIONS.
10 Their difference lies in
11 what rests on upon
12 them. Both are
13 corner-stones for
14 systems of belief
15 by which men live.

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(N 5:224) (Ur 180)


1 T 3 I 2. It is a mistake to
2 believe that a thought-
3 system which is based on
4 lies is weak. NOTHING
5 made by a Child
6 of God is without
7 power. It is absolutely
8 essential that you realize
9 this, because otherwise you
10 will not understand why you have
11 so much trouble with
12 this course, and will be
13 unable to escape from
14 the prisons you have 120 created
15 for yourselves. (this 121
16 WAS an error. You should
17 have said “made” 122) (181)# C 8

120
Urtext inserts “(made)”
121
Urtext inserts “The use of creative here”
122
Urtext inserts “for yourself.”

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(N 5:225) (Ur 181)


1 T 3 I 3. You have both made the
2 error of the psychotherapist we
3 described in some detail
4 before, and it is particularly
5 serious at this time. You
6 CANNOT resolve the 123 authority
7 problem by depreciating the
8 power of your minds.
9 It 124 CAN hurt you if
10 you misuse it, because
11 you KNOW its strength
12 and you also know that
13 belittling it you CANNOT
14 weaken it any more than
15 you can weaken God.
16 T 3 I 4. The devil 125 is a
17 frightening concept

123
Urtext inserts “your”
124
Originally typed “It,” the word is crossed out nad “THIS” is written above in block caps.
125
Revelation 12:7-10 And war broke out in heaven: Michael and his angels fought with the dragon; and the dragon and his angels
fought, but they did not prevail, nor was a place found for them in heaven any longer. So the great dragon was cast out, that serpent of
old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. Then I
heard a loud voice saying in heaven, "Now salvation, and strength, and the kingdom of our God, and the power of His Christ have
come, for the accuser of our brethren, who accused them before our God day and night, has been cast down."

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(N 5:226) (Ur 181)


1 ONLY because he is thought of
2 as extremely powerful
3 and extremely active.
4 He is perceived as a
5 force in combat with
6 God, battling Him for
7 the possession of Souls.
8 He deceives by lies,
9 and builds kingdoms
10 of his own, in which everything
11 is in direct opposition
12 to God. Yet, he
13 ATTRACTS men rather
14 than repels them, and they are
15 perceived as willing to
16 “sell” him their Souls in

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(N 5:227) (Ur 181)


1 return for gifts they
2 KNOW are of no real worth at all.
3 T 3 I 5. This makes absolutely
4 no sense. The whole
5 picture (?
6 ?
7 ?
8 ?)is one in which man
9 acts in a way he HIMSELF
10 recog realizes is
11 self depreciating destructive, but
12 which by ?placing? the
13 perceiving the cause as
14 beyond his control, he
15 does does NOT WILL
16 to correct, and therefore

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(N 5:228) (Ur 181-182)


1 perceives the cause as beyond his
2 control.
3 T 3 I 6. We have discussed the meaning
4 of the fall or Separation before,
5 but its meaning must be
6 CLEARLY understood, without
7 symbols. The Separation is NOT
8 symbolic. It is an order of
9 reality, or a system of
10 thought that is PERFECTLY
11 real in time, though
12 not in Eternity. All
13 beliefs are real to the
14 believer. (182)# C 9
15 T 3 I 7. The fruit of only ONE
16 tree was “forbidden” to
17 man. 126 But GOD could

126
Urtext inserts “in his symbolic garden.”126

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(N 5:229) (Ur 182)


1 not have forbidden it, or it
2 could not have BEEN eaten.
3 If God knows His children,
4 and I assure you He does,
5 would he have put
6 them in a position where
7 their own destruction was possible?
8 The “tree” which was forbidden
9 was correctly named “tree
10 of knowledge.” Yet God
11 created knowledge, and
12 gave it freely to His
13 Creations. The symbolism
14 here is open to many
15 interpretations, but you may
16 be SURE that any interpretation

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(N 5:230) (Ur 182)


1 which perceives either God OR
2 His creations as if they
3 were capable of destroying
4 their own Purpose is wrong.
5 T 3 I 8. Eating the apple of the tree
6 of knowledge is a symbolic
7 expression for assis?
8 incorporating into the self
9 the ability for self-creation.
10 This is the ONLY sense in which
11 God and His souls are
12 NOT co-creators. The belief
13 that they ARE is implicit in the
14 “self concept,” a concept
15 now made acceptable by
16 its WEAKNESS, and explained

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(N 5:231) (Ur 182)


1 by a tendency of the self to
2 create an IMAGE of itself.
3 Its fear aspect is usually
4 ascribed to the “father figure,”
5 a particularly interesting idea,
6 in view of the fact that
7 nobody means the physical father
8 by the term. It
9 refers to an IMAGE of a
10 father in relation to an
11 IMAGE of the self. T 3 I 9. Once
12 again, images are
13 perceived, NOT known.
14 Knowledge cannot deceive, but
15 perception CAN. Man can
16 perceive himself as self-
17 creating, but he CANNOT

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(N 5:232) (Ur 182-183)


1 do more than BELIEVE it.
2 He CANNOT make it
3 true. I told you before that
4 when you finally perceive
5 correctly, you can only be
6 GLAD YOU CAN’T. (183)# C 10 But
7 until then, the belief that (you CAN) is the
8 central foundation-stone
9 in your thought-system, and
10 all your defenses are used
11 to attack ideas which would
12 bring it to light.
13 T 3 I 10. You and Bill still believe
14 you are images of your own
15 creation. You are split
16 with your own Souls on this

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(N 5:233) (Ur 183)


1 point, and there is NO resolution,
2 because you believe something
3 the one thing that is literally
4 INCONCEIVABLE. That is
5 why you CANNOT create, and
6 are afraid to make
7 or produce.
8 T 3 I 11. You, Helen, are CONSTANTLY
9 arguing about the authorship
10 of this course. This is NOT
11 humility; it is a REAL
12 authority problem. (thank
13 you for the semicolons) 127 You,
14 Bill, really believe that
15 by teaching you are assuming
16 a dominant or father
17 role, ?? ?? ??

127
This is a rather significant little aside in that it addresses the question of whether the punctuation was Helen’s own addition to the
dictation or whether she was “prompted by the Voice.” In particular, her sometimes peculiar use of semicolons has drawn much
attention. This would seem to indicate that she was in fact “prompted” as she is being thanked for responding to the prompt here.

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(N 5:234) (Ur 183)


1 ??? and that the “father figure” will kill you.
2 This is not humility either.
3 Castration fears are a particularly
4 distorted reflection of the real
5 basic anxiety, or Separation
6 fear.
7 T 3 I 12. The mind can make
8 separation the belief in
9 Separation VERY real and
10 VERY fearful. And this
11 belief IS the devil. It is
12 powerful, active, destructive,
13 and clearly in opposition to
14 God, because it literally
15 denies His Fatherhood.
16 Never underestimate the 128
17 power of this denial. Look

128
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(N 5:235) (Ur 183-184)


1 at your lives and see what
2 the devil has made. But
3 KNOW that this making
4 will surely dissolve in the
5 light of truth, because its
6 foundation IS a lie. (184)# C 11
7 T 3 I 13. Your creation by
8 God is the only foundation
9 or start which cannot be shaken,
10 because the light is IN
11 it. Your starting point
12 IS truth, and you MUST return
13 to this Beginning. Many things
14 Much has been
15 perceived since then, but
16 nothing else has happened.
17 That is why your Souls

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(N 5:236) (Ur 184)


1 are still in peace, even
2 though your minds are in
3 conflict.
4 T 3 I 14. You have not yet gone
5 back far ENOUGH and that
6 is why you become so fearful.
7 As you approach the
8 beginning, you feel the fear
9 of the destruction of your thought-
10 systems upon you, as if
11 it were the fear of death.
12 There IS no death, 129 but there
13 IS a belief in death.
14 T 3 I 15. The Bible says that
15 the tree that bears no fruit
16 will be cut off and will
17 wither away. 130 Be glad!

129
2 Timothy 1:10 But has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life
and immortality to light through the gospel,
130
John 15:2 Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear
more fruit.

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(N 5:237) (Ur 184)


1 The light WILL shine from
2 the true Foundation of
3 Life, and your own thought-
4 systems WILL stand
5 corrected. They CANNOT
6 stand otherwise.
7 T 3 I 16. You who fear salvation
8 are WILLING death. Life
9 and death, light and darkness,
10 knowledge and perception are
11 irreconcilable. To believe
12 that THEY can be reconciled
13 is to believe that God and
14 man can NOT. ONLY 131 the
15 Oneness of Knowledge is
16 conflictless. Your Kingdom
17 is not of this world 132 because it

131
Urtext does not emphasize this word.
132
John 18:36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so
that I should not be delivered to the Jews; but now My kingdom is not from here."

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(N 5:238) (Ur 182)


1 was given you from BEYOND
2 this world. Only IN this
3 world is the idea of an
4 authority problem meaningful.
5 The world is not left by
6 death but by truth, and
7 truth CAN be known
8 by all those for whom
9 the Kingdom was created, and
10 for whom it waits. <chapter 3 ends here>

11 T 4 A 1. You were both wise and


12 devoted (two words which are
13 literally interchangeable in the sense
14 that they truly bring on the
15 exchange of one another.) in
16 claiming your scribal
17 functions and working so

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A Course in Miracles Volume I Chapter 4 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 4 - THE ROOT OF ALL EVIL ......................................................................................................1


T 4 A. Introduction (*N 389 5:238).....................................................................................................1
(N 5:238)(Ur 185) .............................................................................................................................1
(N 5:239)(Ur 185) .............................................................................................................................2
(N 5:240)(Ur ---) ...............................................................................................................................3
(N 5:241)(Ur ---) ...............................................................................................................................4
(N 5:242)(Ur ---) ...............................................................................................................................5
(N 5:243)(Ur 185) .............................................................................................................................6
(N 5:244)(Ur 185) .............................................................................................................................7
(N 5:245)(Ur 186) .............................................................................................................................8
(N 5:246)(Ur 186) .............................................................................................................................9
(N 5:247)(Ur 186) ...........................................................................................................................10
(N 5:248)(Ur 186-187)....................................................................................................................11
(N 5:249)(Ur 187) ...........................................................................................................................12
(N 5:250)(Ur 187) ...........................................................................................................................13
(N 5:251)(Ur 187) ...........................................................................................................................14
(N ------)(Ur 187) ............................................................................................................................15
T 4 B. Right Teaching and Right Learning (*N 403 5:252)............................................................16
(N 5:252)(Ur 188) ...........................................................................................................................16
(N 5:253)(Ur 188) ...........................................................................................................................17
(N 5:254)(Ur 188) ...........................................................................................................................18
(N 5:255)(Ur 188-9)........................................................................................................................19
(N 5:256)(Ur 189) ...........................................................................................................................20
(N 5:257)(Ur 189) ...........................................................................................................................21
(N 5:258)(Ur 189) ...........................................................................................................................22
(N 5:259)(Ur 190) ...........................................................................................................................23
(N 5:260)(Ur 190) ...........................................................................................................................24
(N 5:261)(Ur 190) ...........................................................................................................................25
(N 5:262)(Ur 190-191)....................................................................................................................26
(N 5:263)(Ur 191) ...........................................................................................................................27
(N 5:264)(Ur 191) ...........................................................................................................................28
(N 5:265)(Ur 191) ...........................................................................................................................29
(N 5:266)(Ur 191-192)....................................................................................................................30
(N 5:267)(Ur 192) ...........................................................................................................................31
(N 5:268)(Ur 192) ...........................................................................................................................32
(N 5:269)(Ur 192) ...........................................................................................................................33
(N 5:270)(Ur 193) ...........................................................................................................................34
(N 5:271)(Ur 193) ...........................................................................................................................35
(N 5:272)(Ur 193) ...........................................................................................................................36
(N 5:273)(Ur 193) ...........................................................................................................................37
(N 5:274)(Ur 193-194)....................................................................................................................38
(N 5:275)(Ur 194) ...........................................................................................................................39
(N 5:276)(Ur 194) ...........................................................................................................................40
(N 5:277)(Ur 194) ...........................................................................................................................41
(N 5:278)(Ur 195) ...........................................................................................................................42
(N 5:279)(Ur 195) ...........................................................................................................................43

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(N 5:280)(Ur 195) ...........................................................................................................................44


(N 5:281)(Ur 196) ...........................................................................................................................45
(N 5:282)(Ur 196) ...........................................................................................................................46
(N 5:283)(Ur 196) ...........................................................................................................................47
(N 5:284)(Ur 196-197)....................................................................................................................48
(N 5:285)(Ur 197) ...........................................................................................................................49
(N 6:1)(Ur ---) .................................................................................................................................50
(N 6:2)(Ur ---) .................................................................................................................................51
T 4 C. The Ego and False Autonomy (*N 439 6:3) ..........................................................................52
(N 6:3)(Ur 197-198)........................................................................................................................52
(N 6:4)(Ur 198) ...............................................................................................................................53
(N 6:5)(Ur 198-199)........................................................................................................................54
(N 6:6)(Ur 199) ...............................................................................................................................55
(N 6:7)(Ur 199-200)........................................................................................................................56
(N 6:8)(Ur 200) ...............................................................................................................................57
(N 6:9)(Ur 200-201)........................................................................................................................58
(N 6:10)(Ur 201) .............................................................................................................................59
(N 6:11)(Ur 201-202)......................................................................................................................60
(N 6:12)(Ur 202) .............................................................................................................................61
(N 6:13)(Ur 202-203)......................................................................................................................62
(N 6:14)(Ur 203) .............................................................................................................................63
(N 6:15)(Ur 204) .............................................................................................................................64
(N 6:16)(Ur 204-205)......................................................................................................................65
(N 6:17)(Ur 205) .............................................................................................................................66
(N 6:18)(Ur 206) .............................................................................................................................67
(N 6:19)(Ur 206-207)......................................................................................................................68
T 4 D. Love without Conflict (line 18) ..............................................................................................69
(N 6:20)(Ur 207-208)......................................................................................................................69
(N 6:21)(Ur 208) .............................................................................................................................70
(N 6:22)(Ur 208-209)......................................................................................................................71
(N 6:23)(Ur 209) .............................................................................................................................72
(N 6:24)(Ur 209-210)......................................................................................................................73
(N 6:25)(Ur 210) .............................................................................................................................74
(N 6:26)(Ur 210-211)......................................................................................................................75
(N 6:27)(Ur 211) .............................................................................................................................76
(N 6:28)(Ur 211-212)......................................................................................................................77
(N 6:29)(Ur 212-213)......................................................................................................................78
(N 6:30)(Ur 213) .............................................................................................................................79
T 4 E. The Escape from Fear ............................................................................................................80
(N 6:31)(Ur 213-214)......................................................................................................................80
(N 6:32)(Ur 214) .............................................................................................................................81
(N 6:33)(Ur 214-215)......................................................................................................................82
(N 6:34)(Ur 215) .............................................................................................................................83
(N 6:35)(Ur 215-216)......................................................................................................................84
(N 6:36)(Ur .216) ............................................................................................................................85
(N 6:37)(Ur 216-217)......................................................................................................................86
(N 6:38)(Ur 217) .............................................................................................................................87
(N 6:39)(Ur 217-218)......................................................................................................................88
(N 6:40)(Ur 218) .............................................................................................................................89
T 4 F. The Ego-Body Illusion (*N 477 6:41) ....................................................................................90
(N 6:41)(Ur 219) .............................................................................................................................90
(N 6:42)(Ur 219-220)......................................................................................................................91
(N 6:43)(Ur 220) .............................................................................................................................92
(N 6:44)(Ur 220-221)......................................................................................................................93
(N 6:45)(Ur 221) .............................................................................................................................94
(N 6:46)(Ur 221-222-223)...............................................................................................................95

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(N 6:47)(Ur 223) .............................................................................................................................96


(N 6:48)(Ur 223) .............................................................................................................................97
(N 6:49)(Ur 223-224)......................................................................................................................98
(N 6:50)(Ur 224) .............................................................................................................................99
T 4 G. The Constant State (*N 487 6:51) .......................................................................................100
(N 6:51)(Ur 224-225)....................................................................................................................100
(N 6:52)(Ur 225) ...........................................................................................................................101
(N 6:53)(Ur 225) ...........................................................................................................................102
(N 6:54)(Ur 225-226)....................................................................................................................103
(N 6:55)(Ur 226) ...........................................................................................................................104
(N 6:56)(Ur 226) ...........................................................................................................................105
(N 6:57)(Ur 226-227)....................................................................................................................106
(N 6:58)(Ur 227) ...........................................................................................................................107
(N 6:59)(Ur 227-228)....................................................................................................................108
(N 6:60)(Ur 228) ...........................................................................................................................109
(N 6:61)(Ur 228) ...........................................................................................................................110
(N 6:62)(Ur ---) .............................................................................................................................111
(N 6:63)(Ur ---) .............................................................................................................................112
(N 6:64)(Ur ---) .............................................................................................................................113
(N 6:65)(Ur ---) .............................................................................................................................114
(N 6:66)(Ur ---) .............................................................................................................................115
(N 6:67)(Ur ---) .............................................................................................................................116
(N 6:68)(Ur ---) .............................................................................................................................117
(N 6:69)(Ur ---) .............................................................................................................................118
(N 6:70)(Ur ---) .............................................................................................................................119
(N 6:71)(Ur 228-229)....................................................................................................................120
T 4 H. Creation and Communication (*N 508 6:72) .....................................................................121
(N 6:72)(Ur 229) ...........................................................................................................................121
(N 6:73)(Ur 229) ...........................................................................................................................122
(N 6:74)(Ur 229-230)....................................................................................................................123
(N 6:75)(Ur 230) ...........................................................................................................................124
(N 6:76)(Ur 230-231)....................................................................................................................125
(N 6:77)(Ur 231) ...........................................................................................................................126
T 4 I. True Rehabilitation (*N 514 6:77)........................................................................................127
(N 6:78)(Ur 231) ...........................................................................................................................127
(N 6:79)(Ur 232) ...........................................................................................................................128
(N 6:80)(Ur 232) ...........................................................................................................................129
(N 6:81)(Ur 232-233)....................................................................................................................130
(N 6:82)(Ur 233) ...........................................................................................................................131

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Chapter 4 - The Root of All Evil


T 4 A. Introduction (*N 389 5:238)
(N 5:238)(Ur 185)

1 was given you from BEYOND


2 this world. Only IN this
3 world is the idea of an
4 authority problem meaningful.
5 The world is not left by
6 death but by truth, and
7 truth CAN be known
8 by all those for whom
9 the Kingdom was created, and
10 for whom it waits. (end of chapter 3)
11 T 4 A 1. You were both wise and
12 devoted (two words which are
13 literally interchangeable in the sense
14 that they truly bring on the
15 exchange of one another.) in
16 claiming your scribal
17 functions and working so

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(N 5:239)(Ur 185)

1 late. You HAD committed


2 a serious error against your
3 brother, and one who had asked
4 for your help. A devoted
5 Priestess does not do this.
6 The Bible says you should
7 go WITH a brother twice
8 as far as he asks. 1
9 It certainly DOES NOT suggest that
10 you set him BACK on his
11 journey.
12 T 4 A 2. Devotion to a brother CANNOT
13 set YOU back either. It can
14 ONLY lead to mutual progress.
15 The result of genuine devotion
16 is inspiration, a word
17 which, properly understood is the

1
Matthew 5:41 And whoever compels you to go one mile, go with him two.

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(N 5:240)(Ur ---)

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(N 5:241)(Ur ---)

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(N 5:242)(Ur ---)

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(N 5:243)(Ur 185)

1 Guilt and authority


2 ======================================
3 OPPOSITE of fatigue. To
4 be fatigued is to be DIS-
5 spirited, but to be ???? inspired is to
6 be IN the spirit. To be
7 egocentric IS to be
8 dispirited. But to be
9 self-centered in the
10 RIGHT sense is to be
11 inspired, or in the Soul.
12 The truly inspired are
13 enlightened, and cannot abide
14 in darkness.
15 T 4 A 3. Do not attempt
16 to break God’s copy-
17 right, because His Authorship

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(N 5:244)(Ur 185)

1 alone CAN copy right.


2 Your own right authorship
3 does not lie in remaking
4 His copies, but in creating
5 LIKE Him.
6 T 4 A 4. Embarrassment is
7 always an expression of
8 egocentricity, an association which
9 has been made before.
10 (Made, NOT created.
11 This kind of association is ALWAYS
12 man-made). Both of
13 you have completed the SCT
14 stem: WHEN I WAS CALLED
15 ON TO SPEAk with “I
16 became embarrassed and
17 COULD NOT SPEAK.” This

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(N 5:245)(Ur 186)

1 should be corrected to
2 “Recognized my Authorship.”
3 T 4 A 5. Tell B. that
4 he cannot be embarrassed by
5 his own words unless he
6 believes that HE is
7 responsible for them. We have
8 already corrected “word”
9 to “thought,” and he IS
10 free to allocate the authorship
11 for his thoughts as he
12 elects. He can speak
13 from his Soul or from his
14 ego, precisely as he
15 chooses. If he speaks
16 from his Soul, he has

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(N 5:246)(Ur 186)

1 chosen to “be still and


2 know that I am
3 God.” 2 These words
4 are inspired, because they come
5 from KNOWLEDGE. If he
6 speaks from his ego, he is
7 DISCLAIMING knowledge
8 instead of AFFIRMING it,
9 and is thus dis-spiriting
10 himself.
11 T 4 A 6. The dis-spirited
12 are have no choice BUT
13 to be narcissistic, and to be
14 narcissistic IS to place your
15 faith in the unworthy.
16 Your real worth IS your
17 Divine Authorship, and

2
Psalms 46:10 Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth.

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(N 5:247)(Ur 186)

1 your Soul is its acknowledgement.


2 I cannot guide your egos
3 EXCEPT as you associate
4 them with your Souls.
5 T 4 A 7. Attacking misidentification
6 errors is neither MY function
7 nor YOURS. Destroying
8 the devil is a meaningless
9 undertaking. Cervantes 3
10 wrote an excellent
11 symbolic account of this
12 procedure, though he did not
13 understand his own symbolism.
14 The REAL point of his writing was
15 that his "hero” was a man
16 who perceived himself as unworthy
17 because he identified with his

3
Cervante’s novel “Don Quixote” and its “unhero” Don Juan tilting at windmills is referred to here. See:
HTTP://WWW.WIZARDACADEMY.COM/THEGOSPELOFDONQUIXOTE.ASP for an excellent discussion and biography

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(N 5:248)(Ur 186-187)

1 ego and perceived its


2 weakness. He then set
3 about to alter ???? ???? the 4
4 perception, NOT by correcting
5 ?? his misidentification, but by
6 behaving egotistically.
7 T 4 A 8. Hillary Baloc, 5 the
8 talended but not truly
9 creative ?? was creative?
10 ???? ,much ????
11 his peace of? wrote an
12 Chesterton wrote an
13 excellent description of
14 Cervantes and his perception
15 of his “unheroic hero,” a
16 view of man which the ego
17 tolerates all too frequently,

4
Ur has “his” instead of “the”
5
Ur blacks out this name and inserts “Chesterton”

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(N 5:249)(Ur 187)

1 but the Soul NEVER


2 countenances:
3 “And he sees upon across a
4 weary land a twisted 6
5 road in Spain. Up
6 which a lean and foolish
7 knight forever rides in
8 vain.” 7
9 T 4 A 9. Do not embark
10 on foolish journeys
11 because they are indeed in vain.
12 The ego may will them because
13 The ego IS both lean and
14 foolish. But the Soul CANNOT
15 embark on them because it is
16 forever UNwilling to
17 depart from its Foundation.

6
Ur has “straggling” instead of “twisted” which is a more accurate quote
7
From “Lepanto” by G.K. Chesterton (see appendix for the full poem)

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(N 5:250)(Ur 187)

1 The journey to the cross should


2 be the LAST foolish
3 journey for every mind.
4 Do not dwell upon
5 it, but dismiss it as
6 accomplished. If
7 you can accept that as
8 YOUR OWN last 8 journey,
9 you are free also to
10 join My Resurrection.
11 Human living has
12 indeed been needlessly
13 wasted in repetition
14 compulsion. It re-enacts
15 the Separation, the loss of
16 power, the foolish journey
17 of the ego in its attempts

8
Ur inserts “foolish” which is again a quote from Lepanto

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(N 5:251)(Ur 187)

1 at reparation, and
2 finally the crucifixion 9 or
3 death.
4
5
6 ?????
7 ????//

9
Ur inserts “of the body”

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(N ------)(Ur 187)
(the following is not present in the Notes)
Repetition compulsions can be endless, unless they are given up
by an act of will, or, more properly as active creation. Do not
make the pathetic human error of “clinging to the old rugged
cross.” 10 The only message of the crucifixion is in respect for
man’s ability to OVERCOME the cross. Unless he does so, he is
free to crucify himself as often as he chooses. But this was NOT
the gospel I intended to offer him.
T 4 A 10. We have another journey to undertake, and I hope that, if
both of you will read these notes carefully, they will help to
prepare you to undertake it.

10
Christian Hymn; words and music by George Bennard, 1913; http://solosong.net/cross.html
On a hill far away stood an old rugged cross
The emblem of suffering and shame
How I love that old cross where the dearest and best
For a world of lost sinners was slain

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T 4 B. Right Teaching and Right Learning (*N 403 5:252)


(N 5:252)(Ur 188)

1 T 4 B 1. We 11 have spoken of many


2 different human symptoms, and
3 at this level there IS almost
4 endless variation. But
5 there is only one cause for
6 all of them. The authority
7 problem IS “the root of all
8 evil.” 12 Money is but one of
9 its many reflections, and is
10 a good reasonably
11 representative example of the kind of
12 thinking which stems from it.
13 The idea of buying and selling
14 implies precisely the kind
15 of exchange that the Souls
16 cannot understand at all,
17 because their own Supply

11
Ur inserts Dec. 26”
12
1 Timothy 6:10 For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and
pierced themselves through with many sorrows.

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(N 5:253)(Ur 188)

1 demand is always
2 abundant, and all their demands
3 are fully met.
4 T 4 B 2. Every symptom which the
5 ego has made involves
6 a contradiction in terms. This
7 is because the mind is split
8 between the ego and the Soul, so
9 that WHATEVER the ego makes
10 is incomplete and contradictory.
11 Consider what a “speechless
12 professor” means as a
13 concept. It literally means
14 a “non-professing professor,” or a “non-
15 speaking speaker.”
16 I???????? positions

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(N 5:254)(Ur 188)

1 T 4 B 3. Untenable positions
2 such as this are the result
3 of the authority problem, which,
4 because it accepts the one
5 inconceivable thought as its
6 premise, can only
7 produce ideas which are inconceivable.
8 Bill may claim (and
9 has certainly done so in the past)
10 that the PROFESSORSHIP was
11 thrust upon him. This is
12 not true. He wanted
13 it very much, and also
14 worked hard to get it.
15 He would not have had to
16 work so hard either,

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(N 5:255)(Ur 188-9)

1 if he had not misunderstood


2 it. T 4 B 4. The term “profess”
3 is used quite frequently in
4 the Bible, but in a somewhat
5 different context. To
6 profess is to identify
7 with an idea and offer the
8 idea to others to be THEIR own.
9 The idea does NOT lessen;
10 it becomes STRONGER.
11 The teacher clarifies his own
12 ideas and strengthens
13 them BY teaching them. T 4 B 5. Teacher
14 and pupil, therapist and
15 patient, are all alike in
16 the learning process. They are
17 in the SAME order of learning,

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(N 5:256)(Ur 189)

1 and unless they SHARE their lessons


2 they will lack conviction. If
3 a salesman must believe
4 in the product he sells,
5 how much more must
6 a teacher believe in the
7 ideas which he professes.
8 But he needs another
9 condition; he must also
10 believe in the students to whom
11 he offers his ideas.
12 T 4 B 6. Bill could not be
13 afraid to teach unless
14 he still believes that
15 interaction means loss,
16 and that learning means

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(N 5:257)(Ur 189)

1 separation. He stands
2 guard over his own ideas,
3 because he wants to protect
4 his thought-system as it
5 is, and learning MEANS
6 change. Change is
7 always fearful to the
8 separated, because they cannot
9 conceive of it as a
10 change toward HEALING
11 the separation. They ALWAYS
12 perceive it as a change
13 toward 13 further separation,
14 because separation WAS their first
15 experience of change.
16 T 4 B 7. Bill, your whole fear

13
Ur replaces “toward” with “for”

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(N 5:258)(Ur 189)

1 of teaching is nothing but


2 an example of your own intense
3 separation anxiety, which you have handled
4 with the usual series of mixed
5 defenses in the combined
6 pattern of attack on
7 truth and defense of
8 error, which characterizes
9 ALL ego-thinking.
10 T 4 B 8. You insist that if you
11 allow no change to enter
12 into your EGO, your SOUL will
13 find peace. This profound
14 confusion is possible only
15 when if one maintains
16 that the SAME thought-
17 system can rest stand

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(N 5:259)(Ur 190)

1 on two foundations.
2 T 4 B 9. NOTHING can reach the
3 Soul from the ego, and nothing
4 FROM the Soul can strengthen the
5 ego, or reduce the conflict
6 within it. The ego IS
7 a contradiction. Man’s
8 self and God’s Self ARE
9 in opposition. They are opposed
10 in creation, in will, and in
11 outcome. They are
12 fundamentally irreconcilable because the
13 Soul cannot perceive, and the ego
14 cannot know. They are therefore NOT
15 IN COMMUNICATION, and
16 can never BE in communication.

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(N 5:260)(Ur 190)

1 T 4 B 10. Nevertheless the ego can


2 learn, because its maker can
3 be misguided, but CANNOT
4 make the totally lifeless
5 out of the life-given. The
6 Soul need not be
7 taught, but the ego MUST.
8 The ultimate reason why learning
9 or teaching is perceived
10 as frightening is because true
11 learning DOES lead to
12 the relinquishment (NOT
13 destruction) of the ego to the
14 light of the Soul. This is
15 the change the ego MUST
16 fear, because it does
17 not share my charity.

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(N 5:261)(Ur 190)

1 T 4 B 11. My lesson was like yours,


2 and because I learned it I
3 can teach it. I never
4 attack your egos (in spite
5 of H’s strange beliefs
6 to the contrary), but I DO
7 try to show teach them how their
8 thought-systems have
9 arisen. If When I remind
10 you of your TRUE Creation,
11 your egos cannot BUT
12 respond with fear.
13 T 4 B 12. Bill, teaching and
14 learning are your greatest
15 strengths now, because you
16 MUST change your own mind

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(N 5:262)(Ur 190-191)

1 and help others change


2 theirs. It is pointless to
3 refuse to tolerate
4 change or changing because
5 you believe that you can
6 demonstrate by doing so
7 that the Separation never occurred.
8 The dreamer who doubts the
9 reality of his dream while
10 he is still dreaming it is
11 not really healing the
12 level-split.
13 T 4 B 13. You HAVE dreamed of
14 a separated ego, and you
15 HAVE believed in a world
16 which rested upon it.
17 This is very real to you. You

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(N 5:263)(Ur 191)

1 cannot undo this by doing


2 nothing and not changing.
3 T 4 B 14. If you are willing
4 to renounce the role of
5 guardians of your thought-
6 systems and open them
7 to me, I will ????
8 correct them very gently, and
9 lead you home. Every
10 good teacher hopes to
11 give his students so
12 much of his own thinking
13 that they will one day no
14 longer need him. This
15 is the one real goal of
16 the parent, teacher, and
17 healer 14 This goal will not

14
Ur replaces “healer” with “therapist”

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(N 5:264)(Ur 191)

1 be achieved by those who


2 believe that they will
3 LOSE their child or pupil
4 or patient if they succeed.
5 T 4 B 15. It is IMPOSSIBLE to convince
6 the ego of this, because it goes
7 against all of its own
8 laws. But remember
9 that laws are set up
10 to protect the continuity
11 of the system in which the law-
12 maker believes. It is natural
13 enough for the ego to
14 try to protect itself,
15 once YOU have creat made

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(N 5:265)(Ur 191)

1 it. But it is NOT


2 natural for YOU to want
3 to obey its laws unless
4 YOU believe in them.
5 T 4 B 16. The ego cannot make
6 this choice because of the
7 nature of its creation origin.
8 But YOU can, because of the
9 nature of YOURS. Egos
10 can clash in any situation,
11 but Souls cannot clash at
12 all. If you perceive a
13 teacher as merely a
14 “larger ego,” you WILL be
15 afraid, because to ENLARGE
16 an ego IS to increase
17 separation anxiety. Do not

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(N 5:266)(Ur 191-192)

1 engage in this foolishness,


2 Bill. I will teach with you
3 and live with you, if you will
4 think with me.
5 T 4 B 17. But my goal will
6 be always 15 to absolve
7 you finally from the need
8 for a teacher. This
9 is the OPPOSITE of the ego-
10 oriented teacher’s goal.
11 He is concerned with the effect
12 of HIS ego on OTHER
13 egos, and he therefore
14 interprets their interaction
15 as a means of preserving
16 ego preservation. This is no

15
Ur replaces “be always” with “always be”

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(N 5:267)(Ur 192)

1 less true if he is afraid to


2 teach than if he is frankly
3 out to dominate 16 The
4 form of the symptom is only
5 a reflection of his particular
6 way of handling the separation
7 anxiety. T 4 B 18. ALL separation
8 anxiety is a symptom of
9 a continuing will to
10 remain separated. This
11 cannot be repeated too often,
12 because you have NOT learned it.
13 Bill, you are afraid to teach
14 ONLY because you are afraid of the
15 impression your image of
16 yourself will make ON

16
Ur inserts “through teaching”

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(N 5:268)(Ur 192)

1 OTHER IMAGES. You believe


2 that their APPROVAL of your
3 image will exalt it, and 17
4 your separation anxiety will increase 18
5 You also believe that their DIS-
6 APPROVAL of it will lessen
7 the 19 anxiety, but at the cost
8 of depression.
9 T 4 B 19. I would not be able
10 to devote myself to teaching
11 if I believed either of these
12 blatant misrepresentations, 20 and
13 YOU will not be a devoted
14 teacher yourself as long
15 as you maintain them. I am
16 constantly being perceived

17
Ur inserts “but also that”
18
Ur inserts “be increased”
19
Ur inserts “separation”
20
Ur substitutes “ideas” for “blatant misrepresentations”

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(N 5:269)(Ur 192)

1 as a teacher either to be
2 exalted or rejected, but
3 I do not accept either perception for myself.
4 T 4 B 20. Your own worth is NOT
5 established by your teaching.
6 Your worth was established by
7 God. As long as you
8 dispute this, EVERYTHING you
9 do will be fearful, and
10 particularly any situation which lends
11 itself easily to the superior-
12 inferior fallacy. Teachers
13 must be patient, and
14 repeat their lessons
15 until they are learned. I
16 am willing to do so,

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(N 5:270)(Ur 193)

1 because I have no right to set


2 your learning limits for you.
3 T 4 B 21. Once again,—
4 NOTHING you do, or think,
5 or will, or make is
6 necessary to establish your worth.
7 This point IS NOT
8 DEBATABLE except in
9 delusions. Your ego
10 is NEVER at stake
11 because God did not
12 create it. Your Soul
13 is never at stake
14 because He DID. Any
15 confusion on this point
16 IS a delusion, and no form

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(N 5:271)(Ur 193)

1 of devotion is possible as
2 long as this delusion lasts.
3 T 4 B 22. Bill, if you will to
4 be a devoted teacher
5 rather than an egocentric
6 one, you will not be afraid.
7 The teaching situation IS
8 fearful if it is misused
9 as an ego involvement.
10 If you become afraid, it is
11 BECAUSE you are using it this
12 way. But the devoted
13 teacher perceives the
14 situation AS IT IS, and NOT
15 as HE wills it. He
16 does not see it as
17 dangerous because HE is not

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(N 5:272)(Ur 193)

1 exploiting it.
2 T 4 B 23. The ego tries to exploit
3 ALL situations into forms of
4 praise for itself in order to
5 overcome its doubts.
6 It will be doubtful
7 forever, or better, as
8 long as you believe in it.
9 You who made it CANNOT
10 trust it, because you KNOW
11 it is not real. The
12 ONLY sane solution
13 is not to try to
14 change reality, which
15 is indeed a fearful
16 attempt, but to see
17 it as it is. YOU

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(N 5:273)(Ur 193)

1 are part of reality, which


2 stands unchanged
3 beyond the reach of your ego,
4 but within easy reach
5 of your Soul.
6 T 4 B 24. Bill, again I tell
7 you that when you are
8 afraid, be still and
9 KNOW that God is
10 real and YOU are
11 His beloved son in
12 whom He is well
13 pleased. 21 Do not
14 let your ego dispute this,
15 because the ego cannot know
16 what is as far 22 beyond its
17 reach as you are.

21
Matthew 17:5 Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth! Psalm 46:10 ; Also:
While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My
beloved Son, in whom I am well pleased. Hear Him!"
22
The words “as far” appear to be an afterthought.

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(N 5:274)(Ur 193-194)

1 God is not the author


2 of fear. you are. You
3 have willed, therefore, to
4 create unlike Him, and 23
5 have made fear for
6 yourselves.
7 T 4 B 25. You are not at
8 peace, because you are not
9 fulfilling your function.
10 God gave you a very lofty
11 responsibility which you are not
12 meeting. You KNOW this,
13 and you are afraid. But you 24 have
14 chosen to be afraid
15 INSTEAD of meeting it.
16 When you awaken you will not
17 be able to understand this,

23
Ur inserts “you”
24
Ur replaces “you” with “your egos”

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(N 5:275)(Ur 194)

1 because it is literally incredible.


2 T 4 B 26. DO NOT BELIEVE THE INCREDIBLE
3 NOW. Any attempt to
4 increase its believableness
5 is merely to postpone
6 the inevitable. The word “in-
7 evitable” is fearful to the
8 ego, but joyous to the Soul.
9 God IS inevitable and you
10 CANNOT avoid Him any
11 more than He can
12 avoid YOU.
13 T 4 B 27. The ego is afraid of the
14 Soul’s joy, because once
15 you have experienced this, you
16 will withdraw all protection
17 from your ego and become totally

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(N 5:276)(Ur 194)

1 without investment in fear.


2 Your investment is great
3 now, because fear is a
4 witness to the Separation,
5 and your ego rejoices when you
6 witness to it.
7 T 4 B 28. Leave it behind.
8 Do not listen to it,
9 and do not preserve it.
10 Listen only to God,
11 who is as incapable of
12 deception as are the Souls
13 He created. As
14 teachers and therapists,
15 release yourselves and
16 release others. Do not

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(N 5:277)(Ur 194)

1 present a false and unworthy


2 picture of yourselves TO
3 others, or accept such a
4 picture OF them yourselves.
5 T 4 B 29. The ego has built a
6 shabby and unsheltering home
7 for you, because it
8 cannot build otherwise.
9 Do not try to make this
10 impoverished house stand.
11 ITS weakness IS your
12 strength. Only God
13 could make a home
14 that was worthy of His
15 Creations, who have chosen
16 to leave it empty by their
17 own dispossession. But

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(N 5:278)(Ur 195)

1 T 4 B 30. His Home will stand


2 forever, and is ready
3 for you when you come
4 choose to enter. Of
5 this you can be wholly certain.
6 God is as incapable of
7 creating the perishable
8 as your ego is of making the eternal.
9 T 4 B 31. Of your egos you
10 can do nothing to save
11 yourselves or others. But
12 of your Souls you can
13 do everything for the
14 salvation of both. Humility
15 is a lesson for the ego,
16 not for the Soul.

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(N 5:279)(Ur 195)

1 The Soul is beyond humility,


2 because it recognizes its
3 radiance, and gladly sheds
4 its light everywhere.
5 T 4 B 32. The meek shall inherit the
6 earth 25 because their egos are
7 humble, and this gives them
8 better perception. But the
9 Kingdom of Heaven is the
10 right of the Soul, whose
11 beauty and dignity is are beyond
12 doubt, beyond perception, and
13 are stand forever as
14 the mark of the love of God
15 for His Creations, who are
16 wholly worthy of Him
17 and ONLY of Him. Nothing

25
Matthew 5:5 But the meek shall inherit the earth, And shall delight themselves in the abundance of peace. Psalm 37:11 Blessed are the
meek, For they shall inherit the earth.

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(N 5:280)(Ur 195)

1 else is sufficiently worthy


2 to be a gift for a
3 Creation of God Himself.
4 T 4 B 33. I will substitute for
5 your ego if you will, but
6 NEVER for your Soul. A
7 ?? father can safely leave
8 a child with an elder brother
9 who has shown himself responsible,
10 but this involves no confusion
11 about the child’s origin. The
12 brother can protect the child’s
13 body and his ego, which are very
14 closely associated, but he does not
15 confuse HIMSELF with the father
16 because he does this, although the
17 child may.

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(N 5:281)(Ur 196)

1 T 4 B 34. The reason why I can be


2 entrusted with YOUR body and
3 YOUR egos is simply because
4 this enables YOU not to be
5 concerned with them, and ME to
6 teach you their unimportance.
7 I could not understand their
8 importance to YOU if I had not
9 once been tempted to
10 believe them myself. Let
11 us undertake to learn this
12 lesson together, so we can
13 both 26 be free of them together.
14 T 4 B 35. I need devoted teachers
15 as much as I need
16 devoted priestesses. They both
17 heal the mind, and that is

26
Ur replaces “both” with “also”

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(N 5:282)(Ur 196)

1 always my own aim.


2 The Soul is far beyond the
3 need of your protection OR mine.
4 T 4 B 36. The Biblical quotation
5 should read “In this
6 world you need NOT
7 have tribulation BECAUSE I
8 have overcome the world.”
9 THAT is why you should be
10 “of good cheer.” 27
11 T 4 B 37. Bill’s course was
12 very carefully chosen,
13 because “abnormal psychology” IS
14 ego psychology. This is
15 precisely the kind of
16 content which should never

27
Ur moves the opening quote before the previous word, “be”

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(N 5:283)(Ur 196)

1 be taught FROM the ego whose


2 abnormality should be
3 lessened, 28 not increased.
4 You 29 are particularly well
5 suited to perceive this
6 difference, and can therefore teach this
7 course as it should be
8 taught. Most teachers
9 have an unfortunate tendency
10 to teach the COURSE
11 abnormally, and many of the
12 students are apt to
13 suffer considerable perceptual
14 distortion because of their
15 own authority problem.
16 T 4 B 38. Your teaching
17 assignment (and I assure

28
Ur inserts “by teaching”
29
Ur inserts “, Bill”

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(N 5:284)(Ur 196-197)

1 you it IS an assignment)
2 will be to present perceptual
3 distortions without
4 either engaging in it 30
5 yourself, or encouraging
6 your students to do so.
7 This interpretation of your goal 31
8 and theirs is too charitable
9 to induce fear. If
10 you adhere to this role,
11 you will both engender
12 and experience hope,
13 and you will inspire rather than
14 dispirit the future teachers
15 and therapists I am entrusting
16 to you.
17 T 4 B 39. I promise to attend

30
Ur replaces “it” with “them”
31
Ur replaces “Goal” with “role”

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(N 5:285)(Ur 197)

1 myself, and you should at


2 least credit with me with
3 some dependability in keeping
4 my own promises. I
5 never make them lightly,
6 because I know the need
7 my brothers have for trust.

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(N 6:1)(Ur ---)

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(N 6:2)(Ur ---)

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T 4 C. The Ego and False Autonomy (*N 439 6:3)


(N 6:3)(Ur 197-198)

1 T 4 C 1. Bill has asked lately how the


2 mind could ever have made the ego.
3 This is a perfectly reasonable question; in fact, the
4 best question either of you could ask. There is
5 no point in giving a 32 historical
6 answer, because the past does not matter in human
7 terms, and history would not exist if the
8 same errors were not being repeated in the
9 present. Bill has often told you that
10 your thinking is too abstract at times,
11 and he is right. Abstraction DOES
12 apply to knowledge, because knowledge is
13 completely impersonal, and examples
14 are irrelevant to its understanding. Perception,
15 however, is always specific, and therefore
16 quite concrete.
17 T 4 C 2. Perceptual distortions are not
18 abstractions. They are merely confusions. Each
19 man makes one ego for himself, although
20 it is subject to enormous variation because
21 of its instability, and one for everyone
22 he perceives, which is equally variable.
23 Their interaction IS a process which literally alters
24 both, because they were not made either BY
25 or WITH the unalterable. T 4 C 3.It is particularly

32
Ur replaces “a” with “an”

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(N 6:4)(Ur 198)

1 important to realize that this alteration can and


2 does occur as readily when the interaction
3 occurs takes place IN THE MIND as when
4 it involves physical presence. THINKING
5 about another ego is as effective in
6 changing relative perception as is their
7 physical interaction. There could be
8 no better example of the fact that the ego
9 is an idea, though not a reality-
10 based thought. Your own present state is the
11 best concrete example Bill could have of how the
12 ego mind could have made the ego.
13 You DO have real knowledge at
14 times, but when you throw it
15 away it is as if you never had it.
16 This willfullness is so apparent that
17 Bill need only perceive it to see
18 that is DOES happen. If it can
19 occur that way in the present, why
20 should he be surprised that it
21 occurred that way in the past? All
22 psychology rests on the principle of
23 continuity of behavior. Surprise
24 is a reasonable response to the unfamiliar,

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(N 6:5)(Ur 198-199)

1 but hardly to something that has


2 occurred with such persistence.
3 T 4 C 4. An extreme example is a good
4 teaching aid, not because it is typical,
5 but because it is clear. The more complex
6 the material, the clearer the examples should
7 be for teaching purposes. (Bill,
8 remember that for your own course,
9 and do not avoid the dramatic. It
10 holds the student’s interest precisely
11 because it is so apparent that it CAN
12 be 33 perceived.) But, as we have
13 said before, all teaching
14 devices as well as in the hands of good
15 teachers are aimed at rendering
16 themselves unnecessary. I
17 would therefore like to use your
18 present state as an example of
19 how the mind can work, provided
20 you both fully recognize that it
21 need not work that way.
22 I NEVER forget this myself,
23 and a good teacher shares
24 his own ideas, which he himself believes.
25 Otherwise, he cannot really “profess”

33
Ur inserts “readily”

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(N 6:6)(Ur 199)

1 them, as we used the term before.


2 T 4 C 5. With full recognition of its transitory
3 nature, (a recognition which I hope you
4 both share), Helen offers a very good
5 teaching example of alternations between
6 Soul and ego, with concomitant
7 variation between peace and frenzy.
8 In answer to Bill’s question, it is
9 perfectly apparent that when she
10 is ego-dominated, she DOES
11 NOT KNOW her Soul. Her a
12 bstract ability, which is perfectly
13 genuine and does stem from
14 knowledge, cannot help her because she
15 has turned to the concrete which she
16 cannot handle abstractly. Being
17 incapable of the appropriate
18 concreteness perceptually, because
19 her ego is not her natural
20 home, she suffers from its
21 intrusions, but NOT from
22 complete lack of knowledge.
23 T 4 C 6. The result is a kind of
24 “double vision,” which would have

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(N 6:7)(Ur 199-200)

1 produced an actual diplopia, if


2 she had not settled for near-
3 sightedness. This was an attempt to
4 see the concrete more clearly in through
5 the ego’s eyes, without the “interference”
6 of the longer range. The 34 virtual
7 lack of astigmatism is due to
8 her real efforts at objectivity
9 and fairness. She has not
10 attained them, or she
11 would not be nearsighted 35 but
12 she HAS tried to be fair
13 with what she permitted herself
14 to see.
15 T 4 C 7. Why are you surprised
16 that something happened
17 in the dim past, when it is so
18 clearly happening right now?
19 You forget the love that even
20 animals have for their own off-
21 spring, and the need they feel to protect
22 them. This is because they regard them as part
23 of themselves. No one disowns
24 something he regards as a very
25 real part of himself. Man

34
Ur replaces “The” with “Her”
35
Ur inserts sentence break here.

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(N 6:8)(Ur 200)

1 reacts to his ego much as God


2 does to His Souls, -- with love,
3 protection, and great charity. The
4 reaction of man to the self he
5 made is not at all surprising.
6 In fact, it duplicates in
7 many ways the way he will
8 one day react to his real
9 creations, which are as timeless
10 as he is.
11 T 4 C 8. The question is not HOW man
12 responds toward his ego,
13 but only what he believes
14 he IS. Again, belief is an
15 ego-function, and as long as your
16 origin is open to belief at
17 all, you ARE regarding it
18 from an ego viewpoint. That
19 is why the Bible quotes me
20 as saying, “Ye believe in
21 God, believe also in me.” 36
22 Belief DOES apply to me,
23 because I am the teacher of the
24 ego. When teaching is no

36
John 14:1 “Let not your heart be troubled: ye believe in God, believe also in me.”

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(N 6:9)(Ur 200-201)

1 longer necessary, you will merely know


2 God.
3 T 4 C 9. Belief that there IS another
4 way is the loftiest idea of which
5 ego-thinking is capable. This is
6 because it contains a hint of
7 recognition that the ego is NOT the
8 self. Helen always had
9 this idea, but it merely confused
10 her. Bill, you were more
11 capable of a long-range
12 view, and that is why your eye-
13 sight is good. But you
14 were willing to see because you
15 utilized judgment against
16 what you saw. This gave you
17 clearer perception than Helen’s,
18 but cut off the cognitive level
19 more deeply. That is why
20 you believe that you never had
21 knowledge. T 4 C 10. Repression HAS
22 been a stronger mechanism in
23 your own ego defense, and that is
24 why you find her shifts so
25 hard to tolerate. Willfullness

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(N 6:10)(Ur 201)

1 is more characteristic of her, and that is


2 why she has less sense than
3 you do. It is extremely fortunate,
4 temporarily, that the particular
5 strengths you will both ultimately
6 develop and use are precisely
7 those which the other must supply
8 now. You Bill, who will be the
9 strength of God are quite
10 weak, and you who will be God’s
11 help are clearly in need of
12 help herself. What better
13 plan could have been devised
14 to prevent the intrusion of the
15 ego’s arrogance on the outcome?
16 T 4 C 11. Undermining the foundation
17 of an ego’s thought-system
18 MUST be perceived as painful,
19 even though this is anything but
20 true. Babies scream in rage
21 if you take away a knife
22 or a scissors, even though they
23 may well harm themselves if
24 you do not. The speed-up has
25

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(N 6:11)(Ur 201-202)

1 placed you both in the same position.


2 T 4 C 12. You are NOT by any means
3 prepared, and in this sense you ARE
4 developmental babies. You have no
5 appropriate sense of real self-
6 preservation and are very likely to
7 decide that you need precisely
8 what would hurt you most.
9 Whether you know it now or not,
10 however, you both HAVE willed to
11 cooperate in a concerted and
12 very commendable effort to
13 become both harmLESS and helpFUL,
14 two attributes which MUST go
15 together. Your attitudes, even
16 toward this, are necessarily conflicted,
17 because ALL attitudes are ego-
18 based.
19 T 4 C 13. This will not last. Be
20 patient awhile, and remember
21 what we have said once before;
22 the outcome is as certain as God!
23 Helen used to perceive the quotation “To him that
24 hath shall be given”  37 as a
25 paradox that bordered on the ironic.

37
Matthew 13:12 “For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be
taken away even that he hath.

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(N 6:12)(Ur 202)

1 She also had a similar reaction to


2 another related one: “Faith is the
3 gift of God.”  38 We have re-interpreted
4 both of these statements before, but
5 perhaps we can make them even clearer now.
6 T 4 C 14. Only those who have a real
7 and lasting sense of abundance can be
8 truly charitable. This is quite obvious
9 when you consider the concepts involved.
10 To be able to give anything implies
11 that you can do without it. Even
12 if you associate giving with sacrifice,
13 you still give only because you believe you
14 are somehow getting something
15 better so that you can do without
16 the thing you give.
17 T 4 C 15. “Giving to get”
18 is an inescapable law of the ego,
19 which ALWAYS evaluates itself in
20 relation to others’ egos, and is therefore continually
21 preoccupied with the scarcity principle which
22 gave rise to it. This IS the
23 meaning of Freud’s “pleasure
24 principle.” Freud was the most accurate “ego
25 psychologist” we ever had,
26 though 39 he would not have preferred

38
1 Corinthians 12:9 “To another faith by the same Spirit; to another the gifts of healing by the same Spirit;”
39
Ur replaces “thought” with “although”

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(N 6:13)(Ur 202-203)

1 this description himself. His very weak concept


2 of ego as was a very weak and deprived
3 concept, which could function ONLY as
4 a thing in need.
5 T 4 C 16. The “reality principle” of the ego is
6 not real at all. It is forced to
7 check with perceive the “reality” of other egos, because
8 it CANNOT establish the reality of itself. In
9 fact, its whole perception of other egos
10 AS real is ONLY an attempt to
11 convince itself that IT is real.
12 T 4 C 17. “Self esteem,” in ego terms, means
13 nothing more than that the ego has
14 deluded itself into accepting its
15 reality and is therefore temporarily less
16 predatory.
17 This “self esteem” is ALWAYS
18 vulnerable to stress, a term which
19 really means that a condition has
20 arisen in which the delusion of reality
21 of the ego is threatened. This produces
22 either ego deflation or ego-
23 inflation, resulting in 40 withdrawal
24 or attack. The ego literally
25 lives by comparisons. This means

40
Ur inserts “either”

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(N 6:14)(Ur 203)

1 that equality is beyond its grasp, and


2 charity becomes impossible. T 4 C 18. The ego NEVER
3 gives out of abundance, because it
4 was made as a SUBSTITUTE for it.
5 This is why the concept of GETTING
6 arose in the ego’s thought-system.
7 All appetites are “getting”
8 mechanisms representing ego needs to
9 confirm itself. This is as true of
10 bodily appetites as it is of the
11 so-called “higher” ego needs.
12 Bodily appetites are NOT
13 physical in origin, because the ego
14 regards the body as its home, and
15 DOES try to satisfy itself through
16 it 41 But the IDEA that this is possible
17 is a decision of the ego, which is
18 completely confused about what
19 is really possible. This accounts for
20 its essential erraticness. T 4 C 19. Consider
21 the inevitable confusion which MUST
22 arise from a perception of the self
23 which responds: WHEN I WAS
24 COMPLETELY ON MY OWN: “I had

41
Ur replaces “it” with “the body”.

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(N 6:15)(Ur 204)

1 no idea what was possible.”


2 The ego DOES believe it is completely
3 on its own, which is merely another way
4 of describing how it originated. This
5 is such a fearful state that it
6 can only turn to other egos, and
7 unite with them in a feeble attempt at
8 identification, or attack them in an
9 equally feeble attempt to
10 show of strength. The ego is
11 free to complete the stem: “WHEN
12 I WAS COMPLETELY ON MY OWN” in
13 any way it chooses, but it is
14 NOT free to consider the validity of
15 the premise itself, because this premise
16 is its FOUNDATION. The ego IS the
17 belief of the mind that it is completely on its own.
18 T 4 C 20. The ego’s ceaseless attempts to
19 gain the Soul’s acknowledgement and
20 thus establish its own
21 existence are utterly useless. The
22 Soul in its knowledge is unaware of
23 the ego. It does NOT attack the ego. It merely

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(N 6:16)(Ur 204-205)

1 cannot conceive of it at all. While the


2 ego is equally unaware of the Soul, it
3 DOES perceive itself as rejected by
4 something which is greater than itself. This
5 is why self-esteem in ego terms MUST
6 be a delusion.
7 T 4 C 21. The Creations of God do not create
8 myths, but the creations creative efforts of man can be
9 turned ?? to mythology, but under one condition
10 only. 42 What he 43 then makes is no
11 longer creative. Myths are entirely
12 perceptions and are so ambivalent in ??
13 form, and so characteristically good and
14 evil in ?? nature, that the most benevolent
15 of them is not without fearful components,
16 if only in innuendo. Myths and magic
17 are 44 related, in that myths are are usually
18 usually reflect usually related to the ???
19 ego origins, and magic to the powers which it 45
20 ascribes to itself. Every mythological
21 system includes an account of “the
22 creation,” and associates this with its particular
23 perception of magic. T 4 C 22. The “battle of 46
24 survival” is 47 the ego’s struggle to

42
Ur replaces “under one condition only’ with “only under one condition”
43
Ur replaces “he” with “man”
44
Ur replaces “related” with “closely associated”
45
Ur replaces “it” with “the ego”
46
Ur replaces “of” with “fort”
47
Ur inserts “nothing more than”

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(N 6:17)(Ur 205)

1 preserve itself and its interpretation of its 48 beginning.


2 This beginning is always associated with physical
3 birth, because nobody maintains that the ego
4 existed before that point in time. The
5 religiously ego-oriented tend to believe
6 that the Soul existed before, and will
7 continue to exist afterwards, after a
8 temporary lapse into ego-life. Some
9 actually believe that the Soul will be
10 punished for this lapse, even though in reality it
11 could not possibly know anything about
12 it.
13 T 4 C 23. The term “salvation” does NOT apply
14 to the Soul, which is not in danger at all and
15 does not need to be salvaged. Salvation
16 ?? is nothing more than “right-
17 mindedness” which is NOT the one-mindedness
18 of the Soul, but which must be accomplished
19 before one-mindedness can be restored.
20 Right-mindedness dictates the next step
21 automatically, because right perception is uniformly
22 without attack, so that wrong-mindedness is
23 obliterated. The ego cannot survive without judgment,
24 and is laid aside accordingly. The
25 mind then has only ONE direction in which

48
Ur inserts “own”

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(N 6:18)(Ur 206)

1 it can move. T 4 C 24. The directions which the mind will take
2 are always automatic, because they cannot BUT be
3 dictated by its beliefs the thought-system
4 to which it adheres. Every thought-system
5 has INTERNAL consistency,
6 and this does provide a basis for the
7 continuity of behavior. However, this is
8 still reliability and NOT validity. Reliable
9 behavior is a meaningful perception, as
10 far as ego thinking goes. However,
11 VALID behavior is an expression which is inherently
12 contradictory, because validity is an END, and
13 behavior is a MEANS. These cannot be combined
14 logically, because when an end has
15 been attained, the means for its
16 attainment are no longer meaningful.
17 T 4 C 25. Test constructors recognize that there
18 are different kinds of validity, and also that
19 they are of different orders. This means
20 that they do NOT mean truth and do
21 not pretend to mean it. Test validity
22 can be judged by logic, by theory, and
23 by practice, each being regarded as
24 a different dimension. In each case, the
25 amount of confidence is expressed in some

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(N 6:19)(Ur 206-207)

1 form of percentage, either quantitatively, or


2 merely in terms of “high,” moderate,
3 and “low.” But a hypothesis is
4 tested as either true or false, to
5 be accepted or rejected accordingly.
6 If it is shown to be true it becomes
7 a fact, after which no one attempts
8 to evaluate it unless its status AS
9 fact is questioned.
10 T 4 C 26. EVERY idea which the ego has
11 accorded the status of fact is
12 questionable, because facts are in the
13 realm of knowledge. Confusing
14 realms of discourse has been 49 a thinking error which
15 philosophers have recognized for centuries.
16 Psychologists are generally quite deficient
17 in this respect, as are many
18 theologians. Data from one realm
19 of discourse do not mean
20 anything in another,because they can be
21 understood only WITHIN the thought-
22 systems of which they are a part. This is
23 why psychologists are concentrating increasingly on
24 the ego, in an attempt to unify their

49
Ur replaces “has been” with “is”

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T 4 D. Love without Conflict (line 18)


(N 6:20)(Ur 207-208)

1 clearly 50 unrelated data. It need


2 hardly be said that an attempt
3 to relate the unrelated cannot succeed.
4 T 4 C 27. The recent ecological emphasis is but
5 a more ingenious way of trying
6 to impose order on chaos. We have
7 already credited the ego with considerable ingenuity,
8 though not with creativeness. But
9 it should always be remembered
10 that inventiveness is really wasted
11 effort, even in its most ingenious
12 forms. We do not have to
13 EXPLAIN anything. This is why
14 we need not be trouble ourselves with inventiveness. The
15 highly specific nature of invention is
16 not worthy of the abstract creativity of
17 God’s Creations. Institutions must
18 T 4 D 1. When H. reads this to you, Bill, try
19 to listen very carefully. You have never
20 understood what “The Kingdom of Heaven is within
21 you” 51 means. The reason you cannot
22 understand 52 is because it is NOT understandable to the
23 ego, which interprets it as if
24 something outside is inside, which does not
25 mean anything. The word “within”

50
Ur inserts “Dec. 27, 1965”
51
Luke 17:21 Nor will they say, “See here!' or “See there!' For indeed, the kingdom of God is within you.”
52
Ur inserts “it”

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(N 6:21)(Ur 208)

1 does not belong. The Kingdom


2 of Heaven IS you.
3 T 4 D 2. What else BUT you did the
4 Creator create, and what else but you
5 IS His Kingdom? This is the whole
6 message of the Atonement, a message
7 which in its totality transcends the sum of
8 its parts which we have covered before 53
9 Christmas is not a time; it is a
10 state of mind. The Christ Mind
11 wills from the Soul, not from the Ego, and the
12 Christ Mind IS yours.
13 T 4 D 3. You, too, have a Kingdom which your
14 Soul has created. It has not ceased
15 to create because your ego has set you
16 on the road of perception. Your Soul’s
17 creations are no more fatherless than
18 you are. Your ego and your Soul will never
19 be co-creators, but your Soul and YOUR
20 Creator will ALWAYS be. Be
21 confident that your creations are as
22 safe as you are. The Kingdom is
23 perfectly united and perfectly
24 protected, and the ego will not
25 prevail against it. God knows Amen.

53
T 1 B 22k.; T 2 E 52.;

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(N 6:22)(Ur 208-209)

1 it in perfect peace.
2
3 T 4 D 4. That was written in that form because
4 it is a good thing to use as
5 a kind of prayer in moments of
6 temptation. It is a declaration of
7 independence. You will both find it
8 very helpful if you understand it
9 fully.
10 T 4 D 5. In its characteristic upside-
11 down way, the ego has taken
12 the impulses from the superconscious and
13 perceives them as if they arise
14 in the unconscious. The ego judges
15 what is to be accepted, and the
16 impulses from the superconscious are
17 essentially unacceptable to it, because
18 they clearly point to the unexistence
19 of the ego itself. When this occurs,
20 the ego 54 experiences threat, and censors not
21 only censors but also re-interprets
22 the data. However, as Freud very
23 correctly pointed out what you do not
24 perceive you still know, and it

54
Ur replaces “when this occurs the ego” with “The ego therefore”

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(N 6:23)(Ur 209)

1 can retain a very active life BEYOND


2 your awareness.
3 T 4 D 6. Repression thus operates to
4 conceal not only the baser impulses,
5 but also the most lofty ones from the
6 ego’s awareness, because BOTH are
7 equally threatening to the ego and, being
8 concerned primarily with its own
9 preservation in the face of threat, it
10 perceives them as the same. The
11 threat value of the lofty is really
12 much greater to the ego, because the
13 pull of God Himself can hardly
14 be equated with the pull of human
15 appetites. T 4 D 7. By perceiving them as the
16 same, the ego attempts to save
17 itself from being swept away,
18 as it would surely be in the
19 presence of knowledge.
20 The upper level of the unconscious
21 thus contains the call of God as well
22 as the call of the body.
23 That is why the basic conflict
24 between love and fear is unconscious.
25 The ego cannot tolerate either and

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(N 6:24)(Ur 209-210)

1 represses both by resorting to


2 inhibition. Society depends
3 on inhibiting the former, but
4 SALVATION depends on disinhibiting the
5 latter. 55
6 T 4 D 8. The reason you need my help is
7 because you have repressed your own
8 guide, and therefore need guidance.
9 My role is to separate the true
10 from the false in your own
11 unconscious, so it can break
12 through the barriers the ego has
13 set up and shine into your minds.
14 Through Against our united strength,
15 the ego CANNOT prevail.
16 T 4 D 9. It should be quite apparent to
17 you by now why the ego regards the
18 Soul as its “enemy.” The ego arose
19 from the Separation, and its continued existence
20 depends on your continuing belief in
21 the Separation. Reducing the Soul
22 impulses to the unconscious, it 56 has to
23 offer you some sort of reward
24 for maintaining this belief. All it can

55
“Former” and “latter” here refer to T 4 D 6 “the baser impulses” and “the most lofty.” Society depends on inhibiting the baser, salvation on
disinhibiting the most lofty. Later versions swap “former” and “latter” in a most curious copying mistake.
56
Ur replaces “it” with “the ego”

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(N 6:25)(Ur 210)

1 offer in view of its own weakness is a


2 sense of temporary existence, which
3 begins with its own beginning and ends
4 with its own ending. It tells you
5 that this life is YOUR existence because it IS
6 its own.
7 T 4 D 10. Against this sense of temporary
8 existence, the Soul offers the knowledge
9 of permanence and unshakeable BEING.
10 No one who has experienced the revelation of
11 this can ever fully believe in the ego
12 again. How can its meager
13 offering to you prevail against the
14 Gifts of God ? of
15 glorious gift of God?
16 T 4 D 11. You who identify with your egos cannot
17 believe that God loves you. YOU do not love
18 what you have made, and what you have made
19 does not love you. Egos are concerned with
20 protection, not with love. Being made
21 out of the denial of the ?? ?? Father,
22 the ego has no allegiance to its own maker. You
23 cannot conceive of the true 57 relationship that
24 exists between God and His Souls,

57
Ur replaces “true” with “real”

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(N 6:26)(Ur 210-211)

1 because of the hatred you have for the Self you


2 have made. You project onto your own idea
3 of yourself the will to separate, which conflicts
4 with the love you also feel for what you have made. 58
5 T 4 D 12. No human love is without this
6 ambivalence, and since no ego has
7 experienced love WITHOUT ambivalence, the concept
8 is beyond its understanding. Love will
9 enter immediately into any mind which
10 truly wants it, but it MUST want
11 it truly. And this means that
12 it wants it WITHOUT ambivalence. 59 This
13 kind of wanting is wholly without
14 the ego’s “drive to get.”
15 T 4 D 13. There is a kind of experience
16 that is so different from anything the
17 ego can offer that you will never
18 recover. The word is quite literal
19 here, 60 -- you will never be able to hide again.
20 It is necessary to repeat quite often that
21 your belief in darkness and in hiding IS why the light
22 cannot enter. T 4 D 14. The Bible has many
23 references to the immeasurable gifts 61
24 for which YOU must ask.
25 This is not the condition as the ego

58
Ur inserts “because you made it.”
59
Ur inserts “and” replacing the period with a comma.
60
Ur rephrases this to “the word is used quite literally here”
61
Ur inserts” which are for you, but”

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(N 6:27)(Ur 211)

1 sets conditions. It is the glorious


2 condition of what you ARE. No force
3 except your own will is strong enough
4 ?? or worthy enough to guide
5 you. In this you are as free as God,
6 and must remain so forever. T 4 D 15. You
7 can never be bound except in
8 honor, and that is always voluntary.
9 Let us ask the Father in my
10 name to keep you mindful of
11 His love for you and yours for
12 Him. He has never failed to
13 answer this request, because it asks
14 only for only what He has already
15 willed. Those who call truly
16 are ALWAYS answered. T 4 D 16. Note:
17 I became very fearful here, and rather
18 vaguely THINK 62 the answer was: “Thou
19 shalt have no other Gods before
20 me, because there ARE none. You still
21 think there are.”
22 T 4 D 17. It has never really entered
23 your mind 63 to give up every idea you have
24 ever had that OPPOSES knowledge.

62
Ur has “thought” but the Notes seem clear that this is “think”
63
Ur has the plural “minds”

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(N 6:28)(Ur 211-212)

1 You retain thousands of little scraps


2 of meanness which prevent the Holy One
3 from entering. Light cannot penetrate
4 through the walls you make to block it,
5 and it is forever UNwilling to destroy
6 what you have made. No one can see
7 THROUGH a wall, but I can step
8 around it. T 4 D 18. Watch your minds
9 for the scraps of meanness, or you
10 will be unable to ask me to do
11 so. ??? I can help you only as
12 our Father made created us. I
13 will love you and honor you and maintain
14 complete respect for what you have
15 made of yourselves. But I will
16 neither love nor honor it unless it is
17 true. Ask me truly and I will come.
18 Do not ask me truly, and I will
19 wait. I will never forsake you, any
20 more than God will. But I
21 MUST wait as long as you mean
22 will to forsake yourselves. T 4 D 19. Because
23 I wait in love and not in impatience,
24 you will surely ask me truly.

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(N 6:29)(Ur 212-213)

1 I would will come gladly in


2 response to a single unequivocal
3 call. Watch carefully, and see what
4 it is you are truly asking for.
5 Be very honest with yourselves about
6 this, for you we must hide nothing from
7 each other. T 4 D 20. If you will REALLY try to do
8 this, you have taken the first step toward
9 preparing your minds for the
10 Holy One to enter. We will prepare
11 for this together, and once He has
12 come, you will be ready to help me
13 make other minds ready for Him.
14 How long will you deny Him
15 His Kingdom?
16 Mrs. ella Weiner
17 NA 9 9677
18 10 Fri, Jan 7th 64

64
Ur inserts (Jan. 7, ’66.)

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(N 6:30)(Ur 213)

1 T 4 D 21. In your own unconscious, deeply repressed


2 by the ego, is the declaration of your release.
3 GOD HAS GIVEN YOU EVERYTHING. This is the
4 one fact which MEANS that the ego does not
5 exist, and which therefore makes it profoundly
6 afraid. In the ego’s language, to have and to
7 be are different, but they are identical to the
8 Soul. You It knows that you both HAVE
9 everything and ARE everything. Any
10 distinction in this respect is meaningful only
11 when the idea of getting, which implies
12 a lack, has already ?? BEEN
13 accepted. That is why we made
14 no distinction before between HAVING
15 the Kingdom of God and BEING the
16 Kingdom of God.
17 T 4 D 22. The calm being of God’s
18 Kingdom, which in your sane mind is
19 perfectly conscious, is ruthlessly
20 banished from the part of the mind which
21 the ego rules. The ego is desperate
22 because it opposes literally invincible
23 odds whether you are asleep or
24 awake. Consider how much
25

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T 4 E. The Escape from Fear


(N 6:31)(Ur 213-214)

1 vigilance you have been willing to


2 exert to protect your ego, and how
3 little you have been willing to expend 65
4 to protect your higher mind! 66 And who but
5 the insane would undertake to
6 believe what is not true, and then
7 protect this belief at the cost of
8 Truth?
9 T 4 E 1. If you cannot hear the voice of
10 God, it is because you do not choose to
11 listen. The fact that you DO listen
12 to the voice of your ego is demonstrated
13 by your attitudes, your feelings, and
14 your behavior. Your attitudes are obviously
15 conflicted; your feelings have
16 a narrow range of variation on the negative
17 side, but are never purely
18 joyous; and your behavior is either
19 strained or unpredictable. Yet
20 this IS what you want. This is
21 what you are fighting to keep, and
22 what you are vigilant to save.
23 Your minds are filled with schemes
24 to save the face of your egos, and you

65
Ur replaces “expend” with “exert”
66
Ur omits exclamation point and the word “and”

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(N 6:32)(Ur 214)

1 DO NOT SEEK THE FACE OF GOD.


2 T 4 E 2. The glass in which the ego seeks to see
3 its face is dark indeed. How can
4 it maintain the trick of its existence
5 except with mirrors? But where you
6 look to find yourself is up to
7 you. We have said that you cannot
8 change your mind by changing
9 your behavior, but we have also said, and
10 many times before, that you CAN
11 change your mind. T 4 E 3. When your
12 mood tells you that you have willed
13 wrongly, and this is so whenever you are
14 not joyous, then KNOW this need not be.
15 T 4 E 4. In every case you have thought
16 wrongly about some Soul that
17 God created, and are perceiving
18 images your ego makes in a
19 darkened glass. Think honestly
20 what you have thought that God
21 would NOT have thought, and what
22 you have NOT thought that God would
23 have you think. And Search
24 sincerely for what you have done and

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(N 6:33)(Ur 214-215)

1 left undone accordingly. And


2 then change your minds to THINK
3 WITH GOD’S.
4 T 4 E 5. This may seem hard to you,
5 but it is MUCH easier than trying
6 to think AGAINST it. Your mind IS
7 one with God’s. Denying this and
8 thinking otherwise has held your
9 ego together, but has literally
10 split your mind. As a loving
11 brother, I am deeply concerned
12 with your minds, and urge you to
13 follow my example as you look
14 at yourselves and at each other
15 and see in both the glorious Creations
16 of a glorious Father.
17 T 4 E 6. When you are sad, KNOW
18 that this NEED NOT BE. Depression
19 ALWAYS arises ultimately from a
20 sense of being deprived of
21 something you want and do not have.
22 KNOW you are deprived of nothing,
23 except by your own decisions,
24 and then decide otherwise.
25 T 4 E 7. When you are anxious, KNOW

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(N 6:34)(Ur 215)

1 that all anxiety comes from the


2 capriciousness of the ego, and NEED NOT
3 BE. You can be as vigilant
4 AGAINST the ego’s dictates as
5 FOR them.
6 T 4 E 8. When you feel guilty,
7 KNOW that your ego has indeed
8 violated the laws of God, but
9 YOU have not. Leave the sins of
10 the ego to me. That is what the
11 Atonement is for. But until
12 you change your mind about
13 those your ego has hurt, the
14 Atonement cannot release you.
15 As long as you feel guilty,
16 it is ?? your ego is in command, because
17 only the ego CAN experience guilt.
18 THIS NEED NOT BE.
19 T 4 E 9. You, Helen, have been more
20 honest that Bill in really trying
21 to see whom your ego has
22 hurt, and also in trying to change
23 your mind about them. 67 I am
24 not unmindful of your efforts,
25 but you still have much too much

67
Ur inserts “(HS doubtful whether this is accurate-written at a time when she was very angry.)”

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(N 6:35)(Ur 215-216)

1 energy invested in your ego. THIS


2 NEED NOT BE. Watch your mind 68
3 for the temptations of the ego, and
4 do not be deceived by it. KNOW
5 it offers you nothing.
6 T 4 E 10. You, Bill, have not made
7 consistent efforts to change your
8 mind except through applying old
9 habit patterns to new ideas.
10 But you have learned, and learned it
11 much better than Helen has 69
12 that your mind gains control over
13 ITSELF when you direct it genuinely
14 toward perceiving someone ELSE
15 truly. Your lack of vitality is
16 due to your former marked effort
17 at solving your needless depression
18 and anxiety through disinterest. Because
19 your ego WAS protected by this un-
20 fortunate negative attribute, you are
21 afraid to abandon it.
22 T 4 E 11. When you have exerted real efforts to give up this voluntary
23 dispiriting, you have 70 seen yourself ???
24 how your mind can focus, and
25 rise above fatigue, and heal.

68
Urtext has plural “minds”
69
Ur inserts “(HS doubtful about accuracy here)”
70
Ur inserts “already”

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(N 6:36)(Ur .216)

1 But you are not long? sufficiently vigilant against


2 the demands of your ego that you dis-
3 engage yourself. THIS NEED NOT
4 BE. The new habit of engaging
5 WITH God and His Creations is easily
6 made if you refuse actively to
7 let your mind 71 slip away. Your problem
8 is not concentration: it is a belief
9 that nobody, including yourself, is WORTH
10 consistent effort.
11 T 4 E 12. Side with me CONSISTENTLY
12 against this deception, as we have
13 sided against it briefly already.
14 Do not permit this shabby belief
15 to pull you back. The disheartened
16 are useless to themselves and to me,
17 but only the ego can be dis-
18 heartened.
19 T 4 E 13. Have you REALLY considered how
20 many opportunities you have to gladden
21 yourselves, and how many of them you have
22 refused? There is no limit to the
23 power of a Son of God, but
24 he himself can limit the expression of
25 his power as much as he wills.

71
Ur makes this plural “minds”

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(N 6:37)(Ur 216-217)

1 Your mind and mine can unite


2 in shining your ego away, and
3 releasing the strength 72 of God into
4 everything you think and will and do.
5 Do no settle for ANYTHING less
6 than this, and refuse to accept
7 anything BUT this as your goal.
8 T 4 E 14. Watch your minds carefully
9 for any beliefs that hinder
10 its accomplishment, and step
11 away from them. Judge
12 how well you have done this by your own
13 feelings, for this is the one RIGHT
14 use of judgment. Judgment,
15 like any other defense, can be
16 used to attack or protect, to
17 hurt or to heal. The ego SHOULD
18 be brought to your own judgment and
19 be found wanting there. Without
20 your own allegiance, protection,
21 and love it cannot exist.
22 T 4 E 15. Judge your ego truly, and
23 you MUST withdraw allegiance,
24 protection, and love from it. You are

72
There is an illegible interlinear handwritten comment here.

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(N 6:38)(Ur 217)

1 created as mirrors of truth in which


2 God Himself shines in perfect
3 clarity. 73 To the ego’s dark glass
4 you need but say, “I will not look
5 there because I KNOW these images
6 are not true.” T 4 E 16. Then let me the
7 Holy One shine upon you in
8 peace, knowing that this and
9 only this MUST be! His Mind
10 shone on you in your creation, and
11 brought YOUR mind into being. His
12 Mind still shines on you and MUST shine THROUGH
13 you. Your ego cannot prevent HIM
14 from shining on you, but it CAN prevent
15 you from letting Him shine THROUGH
16 you.
17 T 4 E 17. The first coming of Christ is just
18 another name for the Creation, because 74
19 Christ is the Son of God. The
20 SECOND coming of Christ means
21 nothing more than the end of belief in the ego’s
22 rule over part of the minds of men, 75
23 and the healing of the mind. I was created
24 like you in the first, and I am reminding you

73
Urtext replaces “clarity” with “light”
74
Ur replaces “because” with “fort”
75
While there is a line running through this in the Notes, the Ur preserves this line.

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(N 6:39)(Ur 217-218)

1 that I have called you to join with me in the


2 Second.
3 T 4 E 18. If you will think over your lives, you will see
4 how carefully the preparations were made.
5 I am in charge of the Second Coming
6 as I have already told you, and my judgment,
7 which is used only for its protection, 76 cannot
8 be wrong because it NEVER attacks. YOURS
9 is so distorted that you believe that I was
10 mistaken in choosing you. I assure you this
11 is a mistake of your own egos.
12 Do NOT mistake it for humility.
13 T 4 E 19. Your egos are trying to con-
14 vince you that THEY are real, and I
15 am not, because if I AM real, I
16 am no more real than YOU are. That
17 knowledge, and I assure you that it IS
18 knowledge, means that Christ has 77
19 come into your minds and healed 78 them.
20 T 4 E 20. While I am not attacking your egos but I AM
21 working with your higher mind whether
22 you are asleep or awake, (just as your ego does with your lower
23 mind.) I am your vigilance in this, because you are too confused
24 to recognize your own hope.

76
While crossed out in the Notes this is preserved in the Urtext
77
Urtext replaces “has” with “must”
78
Again, the Ur changes the tense to fit the previous change of “has” to “must.” What the Notes describes in the past tense, the Urtext puts
into the future tense.

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(N 6:40)(Ur 218)

1 T 4 E 21. I was not mistaken. Your minds WILL


2 elect to join with mine, and together we are
3 invincible. You two will yet come
4 together in my name and your sanity
5 will be restored. I raised the dead by
6 knowing that life is an eternal
7 attribute of everything 79 the living God
8 Created. Why do you believe that
9 it is harder for me to inspire the
10 dispirited or to stabilize the unstable?
11 I do not believe that there is an order
12 of difficulty in miracles: YOU do.
13 I have called and you will answer.
14 I KNOW that miracles are natural,
15 because they are expressions of love. My
16 calling you is as natural as your
17 answer and as inevitable.

79
Ur inserts “that”

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T 4 F. The Ego-Body Illusion (*N 477 6:41)


(N 6:41)(Ur 219)

1 T 4 F 1. ALL 80 things work together for good 81


2 There are NO exceptions except in the ego’s
3 judgment. The end resents everything it
4 does not control. Control is a
5 central factor in what the ego permits
6 into consciousness, and one to which it devotes
7 its maximum vigilance. This is NOT the way
8 a balanced mind can holds together.
9 ITS control is unconscious.
10 T 4 F 2. The ego is further off balance by
11 keeping its primary motivation UN-
12 conscious, and raising control rather than
13 sensible judgment to predominance.
14 It has every reason to do this, according
15 to the thought-system which both gave rise
16 to it and which it serves. Sane
17 judgment would inevitably judge
18 AGAINST it, and MUST be obliterated
19 by the ego in the interest of its self-
20 preservation.
21 T 4 F 3. A crucial source of the ego’s off-
22 balanced state is its lack of
23 discrimination between impulses from God
24 and from the body. Any thought-system

80
Ur inserts “1/12/66”
81
Romans 8:28 And we know that all things work together for good to those who love God, to those who are the called according to His
purpose.

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(N 6:42)(Ur 219-220)

1 which makes THIS confusion MUST be


2 insane. Yet this demented state
3 is ESSENTIAL to the ego, which judges ONLY
4 in terms of threat or nonthreat
5 TO ITSELF.
6 T 4 F 4. In one sense, its the ego’s fear of the
7 idea of God is at least logical,
8 because this idea DOES dispel it.
9 Fear of dissolution from the higher
10 source, then, makes SOME sense in
11 ego terms. But fear of the body,
12 with which the ego identifies so closely, is
13 more blatantly senseless. The body
14 is the ego’s home by its own
15 election. It is the only identification with
16 which it feels safe, because the body’s
17 vulnerability is its own best
18 argument that you CANNOT be of God.
19 T 4 F 5. This is the belief that it sponsors
20 eagerly. Yet the ego hates the
21 body, because it does not accept the idea
22 that the body is good enough as
23 its home. Here is where the
24 mind becomes actually dazed.

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(N 6:43)(Ur 220)

1 Being told by the ego that it is really


2 part of the body, and that the body is
3 its protector, it is also constantly
4 informed that the body can NOT
5 protect it. This, of course, is not
6 only true, but perfectly obvious.
7 T 4 F 6. Therefore, the mind asks,
8 “Where can I go for protection?,” to
9 which the ego replies, “Turn to me.”
10 The mind, and not without cause,
11 reminds the ego that it has
12 itself insisted that it IS identified
13 with the body, so there is no point in
14 turning to it for protection.
15 The ego has no real answer to this
16 because there ISN’T any. But it DOES
17 have a typical solution. It obliterates
18 the question from the mind’s awareness. Once un-
19 conscious, it can and does produce
20 uneasiness, but it cannot be answered
21 because it cannot be asked.
22 T 4 F 7. This is the question which MUST be
23 asked: “Where am I to go for
24 protection?” Only an insane

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(N 6:44)(Ur 220-221)

1 mind FAILS to ask it. Even the


2 insane ask it unconsciously, but it
3 requires real sanity to ask it
4 consciously.
5 T 4 F 8. If you will remember your dream
6 about the recorder, which was remarkably
7 accurate in some ways because
8 it came partly from ego-
9 repressed knowledge, the real
10 problem was correctly stated as
11 “What is the question?” because, as you
12 ????? very well knew, the answer
13 COULD be found if the question were recognized.
14 If you remember, there were a number of
15 solutions you attempted, all ego-
16 based, not because you thought they would
17 really work, but because the question ITSELF was
18 obscure.
19 T 4 F 9. When the Bible says “Seek and
20 ye shall find,” it does NOT
21 mean that you should seek
22 blindly and desperately for
23 something you wouldn’t recognize.
24 Meaningful seeking is consciously

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(N 6:45)(Ur 221)

1 undertaken, consciously organized,


2 and consciously directed. Bill’s
3 chief contribution to your joint venture
4 is his insistence that the goal
5 be formulated clearly, and KEPT IN
6 MIND.
7 T 4 F 10. You, Helen, are not good at
8 doing this. You still search for
9 many goals 82 simultaneously, and this
10 goal confusion, given a very strong
11 will, MUST produce chaotic behavior.
12 Bill’s behavior is not chaotic, because
13 he is not so much goal-divided
14 as not goal-ORIENTED. Where Helen
15 has overinvested in many goals,
16 Bill has underinvested in ALL
17 goals. He has the advantage
18 of POTENTIALLY greater freedom from
19 distractibility, but he does not always care
20 enough to use it. Helen has the
21 advantage of great 83 effort, but
22 she keeps losing sight of the
23 goal.
24 T 4 F 11. B has very intelligently suggested

82
Ur has “gods” and that is possibly correct, but it looks more like “goals” to me.
83
There is illegible interlinear notation here

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(N 6:46)(Ur 221-222-223)

1 that you both should set yourself the


2 goal of really studying for this course.
3 There can be no doubt of the wisdom of this
4 decision, for any student who
5 wants to pass it. But, knowing
6 your individual weaknesses as learners and
7 being a teacher with some experience,
8 I must remind you that learning and
9 wanting to learn are inseparable.
10 T 4 F 12. All learners learn best when
11 they believe that what they are trying to
12 learn is of value to them. But
13 values in this world are hierarchical,
14 and not everything you may WANT to
15 learn has lasting value. Indeed,
16
17
18
19 many of the things you want to learn are
20 chosen BECAUSE their value will not
21 last. The ego thinks it is an advantage
22 not to commit itself to ANYTHING that
23 is eternal, because the eternal MUST come from
24 God.
25 T 4 F 13. Eternalness is the one function that

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(N 6:47)(Ur 223)

1 the ego has tried at times to


2 develop, but has systematically failed. It
3 may surprise you to learn that had
4 the ego willed to do so, it COULD have
5 made the eternal, because, as a product
6 of the mind, it IS endowed with the
7 power of its own creator. But the
8 DECISION to do this, rather than the ABILITY
9 to do it is what the ego cannot tolerate.
10 That is because the decision, from which the
11 ability would naturally develop, would
12 necessarily involve true perception, a state
13 of clarity which the ego, fearful of its
14 being judged truly, MUST avoid.
15 T 4 F 14. The results of this seeming dilemma are
16 peculiar, but no more so than the
17 dilemma itself. The ego has
18 reacted characteristically here as elsewhere,
19 because mental illness, which is ALWAYS a
20 form of ego-involvement, is not a
21 problem of reliability as much as of validity.
22 The ego compromises with the issue of the
23 eternal, just as it does with all
24 issues that touch on the real question
25 in ANY way. By compromising

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(N 6:48)(Ur 223)

1 in connection with all TANGENTIAL


2 questions, it hopes to hide the REAL
3 question and keep it OUT OF MIND.
4 Its characteristic business 84 with non-essentials
5 is precisely for that purpose.
6 T 4 F 15. Consider the alchemist’s
7 age-old attempts to turn base
8 metal into gold. 85 The one question which the
9 alchemist did not permit himself to ask
10 was “What For?” He COULD not
11 ask this, because it would immediately
12 have become apparent that there was no
13 sense in his efforts, even if he
14 succeeded. The ego has also
15 countenanced some strange compromises
16 with the idea of the eternal, making odd
17 attempts to relate the concept to the
18 unimportant in an effort to satisfy the
19 mind without jeopardizing itself.
20 Thus, it has permitted many good
21 minds to devote themselves to
22 perpetual MOTION, but NOT to
23 eternal 86 THOUGHTS.
24 T 4 F 16. Ideational preoccupations with
25 conceptual problems set up to be

84
This should probably be “busyness”
85
Ur initially is typed “god” and adds this note “(This typo was originally “god”)”
86
Ur replaces “eternal” with “perpetual”

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(N 6:49)(Ur 223-224)

1 incapable of solution are another favorite


2 ego device for impeding the strong-
3 willed from real progress in learning.
4 The problems of squaring the circle, and
5 carrying pi to infinity are good
6 examples. A more recent ego-
7 attempt is particularly noteworthy. The
8 idea of preserving the body by
9 suspension, thus giving it the
10 kind of limited immortality which the
11 ego can tolerate, is among its
12 more recent appeals to the mind.
13 T 4 F 17. It is noticeable that in all
14 these diversionary tactics, the ONE
15 question which is NEVER asked by those
16 who pursue them is “What for?” This
17 is the question which YOU must learn to
18 ask in connection with everything your
19 mind wills to undertake. What
20 is your purpose? Whatever it is,
21 you cannot doubt that it will channelize
22 your efforts automatically. When you make
23 a decision of purpose, then, you HAVE
24 made a decision as to about future
25 effort, a decision which will remain in

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(N 6:50)(Ur 224)

1 effect UNLESS you change the DECISION.


2 T 4 F 18. Psychologists are in a good position to
3 realize that the ego is capable of
4 making and accepting as real some
5 very distorted associations which are not
6 true. The confusion of sex with
7 aggression, and resulting behavior which
8 is the same for BOTH, is a good
9 example. This is understandable to the psychologist, and does
10 not produce surprise. The lack of
11 surprise, however, is NOT a sign of
12 understanding. It is a symptom of the
13 psychologist’s ability to accept as reasonable
14 a compromise which is clearly
15 senseless, to associate attribute it to the mental
16 illness of the patient rather than his own,
17 and to limit his questions about
18 both the patient AND himself to the trivial.
19 T 4 F 19. These relatively minor confusions
20 of the ego are not among its more
21 profound misassociations, although
22 they DO reflect them. Your own
23 egos have been blocking the more
24 important questions which your minds should
25 ask. You do NOT understand a patient

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T 4 G. The Constant State (*N 487 6:51)


(N 6:51)(Ur 224-225)

1 while you yourselves are willing to


2 limit the questions you raise about HIS mind,
3 because you are also accepting these limits
4 for YOURS. This makes you unable
5 to heal him AND yourselves.
6 Be ALWAYS unwilling to adapt
7 to ANY situation in which miracle-mindedness
8 is unthinkable. That state
9 in ITSELF is enough to demonstrate
10 that perception is wrong.
11 T 4 G 1. It cannot be emphasized too often
12 that CORRECTING perception is
13 merely a temporary expedient. It is
14 necessary ONLY because MISperception is a
15 BLOCK to knowledge, while ACCURATE
16 perception is a stepping-stone
17 TOWARDS it. The whole value of
18 right perception lies in the inevitable
19 judgment which it necessarily entails that
20 it is UNNECESSARY. This removes
21 the block entirely.
22 T 4 G 2. You may ask how this is
23 possible as long as you appear to be living
24 in this world. And since this is a
25 sensible question, it has a sensible

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(N 6:52)(Ur 225)

1 answer. But you must be careful


2 that you really understand the question. What
3 IS the you who are living in this world?
4 Bill will probably have more trouble with
5 this than you, but if he will try not to
6 close his mind, he may decide that
7 we are NOT engaging in denial after
8 all.
9 T 4 G 3. To help him, it might be
10 wise to review a number of the concepts
11 with which he does not appear to have trouble,
12 except at times. He liked the
13 idea of invisibility, and was particularly
14 open to the concept of different orders of
15 reality. He also found the notion
16 of varying densities of energy
17 appealing. While he may yet
18 agree that these are merely teaching
19 aids, this is a good time to
20 employ them.
21 T 4 G 4. Immortality is a constant
22 state. It is as true now as it
23 ever was or will be, because it
24 implies NO CHANGE AT ALL.

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(N 6:53)(Ur 225)

1 It is not a continuum, and it is NOT


2 understood by comparing it with any
3 opposite. Knowledge NEVER involves
4 comparisons. That is its essential
5 difference from everything else the
6 mind can grasp.
7 T 4 G 5. “A little knowledge” is not
8 dangerous except to the ego. Vaguely the ego
9 senses threat, and, being unable to realize
10 that “a little knowledge” is a meaningless
11 phrase because “all” and “a little” in this context
12 are the same, decides that since “all” is
13 impossible, the fear does not lie in this. “A little,”
14 however, is a scarcity concept, and this the ego
15 understands well. Regarding “all” as
16 impossible, “a little” is perceived as the real threat.
17 T 4 G 6. The essential thing to remember always is that
18 the ego DOES NOT RECOGNIZE the real source
19 of its perceived threat. And if YOU
20 associate yourself WITH the ego, YOU do not
21 perceive the whole situation as it really is.
22 Only your allegiance to it gives the ego
23 ANY power over you. We have spoken of the
24 ego as if it were a separate thing,
25 acting on its own. This was it is necessary

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(N 6:54)(Ur 225-226)

1 to persuade you that you cannot dismiss it


2 lightly, and MUST realize how much of
3 your thinking is ego-directed. But we cannot
4 safely leave it at that, or you will regard
5 yourselves as necessarily conflicted
6 as long as you are here, or more
7 properly, BELIEVE that you are here.
8 T 4 G 7. The ego is nothing more than a PART
9 of your belief about yourselves. Your
10 other life has continued without
11 interruption, and has been and always
12 will be totally unaffected by your
13 attempts to dissociate. The ratio of
14 repression and dissociation of truth
15 varies with the individual ego-illusion (tell
16 Bill that phrase is VERY good), but
17 dissociation is always involved, or you
18 would not believe that you ARE here.
19 T 4 G 8. When I told Bill to concentrate
20 on the phrase “here I am, Lord,” 87 I
21 did not mean “in this world” by “here.”
22 I wanted him to think of himself as a
23 separate consciousness, capable of
24 direct communication with the Creator of that
25 consciousness. He, too, MUST

87
Bill’s Prayer (Special Message directly to WT) SM:4

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(N 6:55)(Ur 226)

1 begin to think of himself as a very powerful


2 receiving and sending channel, a
3 description I once gave you (very
4 clearly) though symbolically. 88 Remember
5 that HE understood it before you did,
6 because you are more dissociative and less
7 repressed.
8 T 4 G 9. Your great debt to each other is
9 something you should never forget. It is
10 exactly the same debt that you owe to
11 me. Whenever you react egotistically
12 towards each other, you are throwing
13 away the graciousness of your indebtedness
14 and the holy perception it would
15 produce. The reason why the term “holy”
16 can be used here is that, as you
17 learn how much you ARE indebted
18 to the whole Sonship which includes me,
19 you come as close to knowledge as
20 perception ever can. This gap is so
21 small knowledge can easily flow
22 across it and obliterate it forever.
23 T 4 G 10. You have very little trust in
24 me as yet, but it will increase as
25 you turn more and more often to me

88
This may refer to Helen’s “vision” described in Absence of finding a “sending and receiving” machine.

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(N 6:56)(Ur 226)

1 instead of to your egos for guidance.


2 The results will convince you increasingly
3 that your choice in turning to me is the
4 only sane one you can make. No one
5 who has learned from experience that
6 one choice brings peace and joy while
7 another brings chaos and disaster
8 needs much conditioning. The ego
9 cannot withstand the conditioning process,
10 because the process itself DEMONSTRATES that there
11 is another way. T 4 G 11. The classic conditioning
12 by rewards model has always
13 been most effective. H H 89 made a
14 very good point in this connection,
15 even though he did not understand that
16 the real reason why conditioning through
17 pain is not the most efficient method is
18 because pain itself is an ego-
19 illusion, and can never induce more
20 than a temporary effect.T 4 G 12. The rewards
21 of ego God are immediately recognized as
22 eternal. Since this recognition is made
23 by YOU and NOT by your ego, the recognition
24 ITSELF establishes that you and your ego CANNOT
25 be identical. You may believe that you

89
UR has “Howard Hunt”

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(N 6:57)(Ur 226-227)

1 have already accepted the difference, but you are by


2 no means convinced as yet. The very
3 fact that you are preoccupied with the
4 idea of escaping FROM the ego shows
5 this.
6 T 4 G 13. You cannot escape from the ego by
7 humbling it, or controlling it, or
8 punishing it. The ego and the Soul DO
9 NOT KNOW each other. The separated
10 mind cannot maintain the separation EXCEPT
11 by dissociating. Having done this, it
12 utilizes repression against all truly
13 natural impulses, not because the EGO
14 is a separate thing, but because you
15 want to believe that YOU are. The ego is
16 a device for maintaining this belief, but it is
17 still only YOUR willingness to use
18 the device that enables it to endure.
19 T 4 G 14. My trust in you is greater than
20 yours in me at the moment, but it will
21 not always be that way. Your
22 mission is very simple. You have been
23 chosen to live so as to demonstrate
24 that You are NOT an ego. I repeat

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(N 6:58)(Ur 227)

1 that I do not choose God’s channels


2 wrongly. The Holy One shares my
3 trust and always approves my
4 Atonement decisions, because my will
5 is never out of accord with His.
6 T 4 G 15. I have told you several times
7 that I am in charge of the whole
8 Atonement. This is ONLY because I completed
9 my part in it as a man, and can
10 now complete it through other men.
11 My chosen receiving and sending channels
12 cannot fail, because I will lend them
13 MY strength as long as theirs
14 is wanting. I will go with you to the
15 Holy One, and through MY perception
16 HE can bridge the little gap. Your
17 gratitude to each OTHER is the only gift I
18 want. I will bring it to God for
19 you, knowing that to know your brother
20 IS to know God.
21 T 4 G 16. A little knowledge is an all-encompassing
22 thing. If you are grateful to each other you are
23 grateful to God for what He created.
24 Through your gratitude you can come to know each
25 other, and one moment of real recognition

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(N 6:59)(Ur 227-228)

1 makes all men your brothers because they are all


2 of your Father. Love does not
3 conquer all things, but it DOES set
4 all things right.
5 T 4 G 17. Because you are all the Kingdom of God, I
6 can lead you back to your own creations, which
7 you do not yet know. God has kept
8 them very safe in HIS knowing
9 while your attention has wandered.
10 Bill gave you a very important idea
11 when he told you that what has been
12 dissociated IS STILL THERE. I am
13 grateful to him for that, and I hope he
14 will not decide that it is true only for
15 you. Even though dissociation is much
16 more apparent in you, and repression
17 is much more evident in him, each of you
18 utilizes both.
19 T 4 G 18. Wisdom always dictates ?
20 that a therapist work through WEAKER defenses
21 first. That is why I suggested to Bill
22 that he persuade you to deal with REPRESSION
23 first. We have only just about reached the
24 point where dissociation means much to
25 you, because it is so important to your misbeliefs. Bill

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(N 6:60)(Ur 228)

1 might do well, - and you could help him here, -


2 to concentrate more on HIS dissociative
3 tendencies and not try to deal with repression yet.
4 T 4 G 19. I hinted at this when I remarked
5 on his habit of disengaging himself, and
6 when I spoke to him about distantiation.
7 These are all forms of dissociation, and these weaker
8 forms were always more evident in him
9 than in you. That is because dissociation was so
10 extreme in your case that you did not have to hide it
11 because you were not aware that it was there.
12 Bill, on the other hand, DOES dissociate more
13 than he thinks, and that is why he cannot
14 hear listen. He does not need to
15 go through the same course in repression that
16 you did, because he will give up his major
17 misdefense AFTER he has rid himself of
18 the lesser ones.
19 T 4 G 20. Do not disturb yourself about
20 repression, Bill, but DO train yourself
21 to be alert to any tendency to withdraw
22 from your brothers. Withdrawal is
23 frightening, and you do not recognize all the
24 forms it takes in you. Helen is right
25 that she will experience things that will

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(N 6:61)(Ur 228)

1 cut across all her perceptions because


2 of their stunning knowledge. You were
3 right that this will occur when she
4 learns to recognize what she
5 ALREADY knows and has dissociated.
6 T 4 G 21. You, Bill, will learn somewhat
7 differently, because you are afraid of all
8 complete involvements, and believe that they
9 lessen YOU. You have learned to be
10 so much more clear-sighted about
11 this that you should be ready to
12 oppose it in yourself RELATIVELY easily.
13 As you come closer to a brother,
14 you DO approach me, and as you withdraw
15 from him I become distant to you.
16 T 4 G 22. Your giant step forward was to
17 INSIST on a cooperative collaborative
18 venture. This does NOT go against the true
19 spirit of meditation at all. It is in-
20 herent IN it. Meditation is a collaborative
21 venture with GOD. It CANNOT be undertaken
22 successfully by those who disengage
23 themselves from the Sonship, because they are dis-
24 engaging themselves from me. God will
25 come to you only as you will give Him to your
26 brothers. Learn first of them, and you will be 90

90
This sentence continues on page 6:71

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(N 6:62)(Ur ---)

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(N 6:63)(Ur ---)

1 Answer to Helen’s question about her reactions to ?un? 91


2 and also Bill’s question. The reason for the fear reaction is
3 pe quite apparent. You have not yet
4 been able to SUSPEND judgment and
5 have nearly succeeded in weakening
6 your ????? ??? ?. Since you have
7 unfortunately the tendency to be self-preserving
8 you believe that to control is? of? judgment
9 is a self-preserving funct ?
10 function and therefore requires it as a
11 necessary defense of your self.
12 Weakening this defense deliberately is
13 thus perceived as dangerous
14 necessarily which frightens you.
15 Bill was right that you should
16 ask before attempting it again.
17 It would be very unwise to try
18 it before WE CAN DO IT TOGETHER
19 as I told you last night. I
20 assure you I will be vigilant in
21 identifying the right time, and as I
22 told you very clearly next time
23 we will do it TOGETHER. I did
24 NOT tell you when that will be because

91
Please note that we have no typed scribal transcript for these nine pages and the legibility is poor in some cases. There are certainly
some errors here, but enough is readable to get a reasonable sense of the topic.

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(N 6:64)(Ur ---)

1 I don’t know. YOU will tell me that


2 he may not recognize that you have done
3 so. That is why you need me to
4 relay your own message back to you.
5 When we are both ready, it cannot
6 be fearful.
7 In answer to Bill’s question as to
8 why he has so much difficulty
9 in communication, you were right in what
10 you said is the cab and Bill could
11 not listen. However he seems to
12 be able to listen quite carefully
13 to the notes. Ask him please to
14 listen VERY carefully to these.
15 If you ask me for guidance
16 you HAVE signified your willingness to
17 give over your own control at
18 least to some extent. Your frequent
19 failure to ask at all indicates
20 that at such times you are not
21 willing to go even that far.
22 But when you at least ask,
23 you are acting with a cooperative thought?
24 even though it may not look

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(N 6:65)(Ur ---)

1 ambivalent. You are therefore entitled to a


2 specific answer but unless you
3 follow it without judging it, you
4 will become defensive about the
5 next steps which you will take.
6 You asked merely what you
7 should do now. The Answer was
8 to tell Jack to pick you up at 3.
9 Bill’s reaction to this was unfortunate and
10 yours was much more constructive
11 making it particularly unfortunate that
12 Bill accepted your very correct
13 response to his reaction with
14 imitation. But it was inevitable
15 because he had ALREADY given
16 way to fear. Then YOU
17 reacted to HIS mistake with
18 imitation and we lost our
19 communication for a time. Let
20 us try to re-establish our
21 communication now.
22 Bill was unwise in deciding
23 on his own that unless he went
24 to his apartment, Jack would be

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(N 6:66)(Ur ---)

1 in trouble. This ???? meant that


2 he saw only ONE alternative and
3 was unable to keep an open mind.
4 Certainly he should be careful that
5 way. Guidance which comes from
6 ME will not jeopardize anyone.
7 It should also be noted
8 that he projected his misperception
9 onto YOU, assuming that you
10 were counting on magic to
11 get Jack to take you home
12 in spite of the traffic, and
13 not realizing that the situation as it is.
14 I would like to tell him for you that
15 this was a misperception of his and
16 although you have done this many times in
17 the past you were NOT doing it then.
18 As you very correctly stated
19 but Bill could not listen at the
20 time, you were merely repeating
21 a message for which you had asked
22 and were not judging the outcomes.
23 Bill WAS. If you can continue
24 not to evaluate my messages and

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(N 6:67)(Ur ---)

1 merely follow them, they will lead to


2 good for everyone. Since this
3 is the same area of discipline which is
4 causing both of you trouble with
5 meditation to practice in this is
6 ESSENTIAL.
7 I do not yet know
8 what decisions those who are
9 involved in happening later
10 today will make but I assure
11 you ???? I ???? you to
12 share that WHATEVER they may
13 be can be utilized for good
14 if you will let them be. Why
15 not unburden yourselves of the
16 kind of responsibility which you CAN’T
17 meet and devote yourselves in
18 peace to the many others which you
19 can discharge WITHOUT strain?
20 It is their responsibility to recognize
21 the difference. Any confusion in
22 this respect is arrogance. Note
23 also that I specifically told you
24 in answer to your own question ?? wrong

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(N 6:68)(Ur ---)

1 that miracles should be offered


2 both to Art and to your brother. They are
3 urgently needed for YOU although
4 this is not the spirit in which you must
5 undertake them. You have hurt
6 yourselves and need healing. It
7 does not matter whether the people
8 you THINK have hurt you have really
9 thought hurtfully. You have.
10 We must undo this and our
11 attempts will surely be blessed.
12 Since both of you have asked
13 me to point up errors in
14 perceiving, I would request
15 that Bill review carefully his
16 reactions to your suggestion that you
17 go over the same ?? ???.
18 Even though you did not ask which was a
19 mistake Bill immediately evaluated
20 the suggestion in terms of his own
21 convenience which was another mistake.
22 Your motives were not uncharitable even
23 though your failure to ask for guidance
24 was a sign of fear. You thought that

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(N 6:69)(Ur ---)

1 Art would be able to understand


2 Bill’s going to the hospital while he
3 could not understand your presence
4 as P. I.
5 Bill’s reaction did not take
6 alternate possibilities into account which is
7 one of which use? for problem solving. He should
8 also train himself to learn that
9 alternate possibilities are better not
10 LEFT UP TO HIM. WHENEVER he
11 reacts as though they ARE
12 he WILL have trouble.
13 If YOU had asked where
14 to go, and Bill had been willing
15 to forgo control of the decision
16 WHATEVER you had done would
17 have been ONLY benign. Could
18 you continue the day in that
19 spirit? If you will to help
20 Bill overcome his imitation,
21 which is totally unjustified
22 in spite of his misperception we will
23 not only help him but enable
24 both of us to help you. This

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(N 6:70)(Ur ---)

1 will institute the chain of helpfulness


2 and harmlessness which always leads
3 to the Atonement and becomes a
4 powerful part of its beneficence.
5 I offer far more than partial
6 guidance although you do not ask for
7 more. The uneven quality of your
8 skill in both asking and following
9 my directions is due to the
10 alternations you experience between
11 ego and miracle orientated perception.
12 This IS a strain, but fortunately
13 one which can be overcome along with
14 the rest. There will never be a time
15 when I do not will to try
16 again. You MIGHT be gladdened
17 by remembering that.
18
19 Mon. PM Barbara and Julia alternate
20 1. Sam and Edna both Monday
21 Ann – Theluea – Don
22 Julie was shifted to Mon and
23 given to Sam
24 check ages. Mostly children now under 10.

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(N 6:71)(Ur 228-229)

1 ready 92 to hear God as you hear them.


2 That is because the function of love is
3 One.
4 T 4 G 23. How can you teach someone the
5 value of something he has thrown
6 away deliberately? He must have
7 thrown it away because he did NOT
8 value it. You can only show him
9 how much miserable he is WITHOUT it,
10 and bring it near very slowly, so he
11 can learn how his misery lessens as
12 he approaches it. This conditions him
13 to associate his misery with its ABSENCE,
14 and makes? ? him ? to associate the OPPOSITE
15 of misery with its presence. ? ? ? It
16 gradually becomes evident desirable, as he changes
17 his mind about its worth.
18 T 4 G 24. I am conditioning you to associate
19 misery with the ego, and joy with your
20 Soul. You have conditioned yourself the other
21 way around. But a far greater
22 reward will break through any conditioning,
23 if it is repeatedly offered when the old
24 habit is broken. You are still free
25 to choose. But can you really

92
continued from 6:61

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T 4 H. Creation and Communication (*N 508 6:72)


(N 6:72)(Ur 229)

1 WANT the rewards of the ego in the presence of


2 the rewards of God?
3 T 4 H 1. It should be clear that, while the
4 content of any particular ego-illusion does not
5 matter, it is usually more helpful to
6 correct it in a specific context. Bill
7 is right that you are too abstract in this
8 matter. Ego-illusions are QUITE
9 specific, although they frequently change, and
10 although the mind is naturally abstract, it
11 became concrete voluntarily as soon
12 as it splits. However, only PART of
13 it splits, so only PART of it is
14 concrete.
15 T 4 H 2. The concrete part is the same
16 part that believes in the ego, because the
17 ego DEPENDS on the specific. It is the
18 part that believes your existence
19 means you are SEPARATE. Everything
20 the ego perceives is a separate whole,
21 without the relationships that imply
22 BEING. The ego is thus AGAINST
23 communication, except in so far as
24 it is utilized to ESTABLISH separateness,

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(N 6:73)(Ur 229)

1 rather than to abolish it.


2 T 4 H 3. The communication system of the ego is
3 based on its own thought-system,
4 as is everything else it dictates.
5 Its communication is controlled by its
6 need to protect itself, and it will
7 disrupt communication when it experiences
8 threat. While this is always so,
9 individual egos perceive different kinds of
10 threat, which are quite specific in their own
11 judgment. For example, although all forms
12 of deman perceived demand 93 may be
13 classified (or judged) by the ego as
14 coercive communication which must be dis-
15 rupted, the response of breaking communication
16 will nevertheless be to a SPECIFIC
17 PERSON or persons.
18 T 4 H 4. The specificity of the ego’s thinking,
19 then, results in a spurious kind
20 of generalization, which is really not
21 abstract at all. It will respond in
22 a certain specific ways to all stimuli
23 which it perceives as related. In contrast,
24 the Soul reacts in the same way to

93
UR pluralizes this to “demands”

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(N 6:74)(Ur 229-230)

1 everything it know is true, and does not


2 respond at all to anything else.
3 Nor does it make any attempt to
4 ESTABLISH what is true. It knows
5 that what is true is everything that
6 God created. It is in complete
7 and direct communication with every aspect
8 of Creation, because it is in complete and
9 direct communication with its Creator.
10 T 4 H 5. THIS communication IS the will of
11 God. Creation and communication are
12 synonymous. God created every
13 mind by communicating His Mind TO
14 it, thus establishing it forever as a
15 channel for the reception of His
16 Mind and Will. Since only
17 beings of a like order can truly communicate.
18 His Creations naturally communicate WITH
19 Him and communicate LIKE Him. This
20 communication is perfectly abstract, in
21 that its quality is universal in
22 application, and not subject to ANY
23 judgment, ANY exception, or ANY
24 alteration.
25 T 4 H 6. God made created you BY this

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(N 6:75)(Ur 230)

1 and FOR this. The mind can distort its functions,


2 but it cannot endow itself with those it
3 was not given. That is why the mind
4 cannot totally lose the ability to communicate,
5 even though it may refuse to
6 utilize it on behalf of being.
7 Existence as well as being rests
8 on communication.
9 T 4 H 7. Existence is SPECIFIC in
10 how, what, and with whom is considered 94
11 worth undertaking. Being is
12 completely without these distinctions.
13 It is a state in which the mind IS in
14 communication with everything that is
15 real, including its own Soul. To
16 whatever extent you permit this
17 state to be curtailed, you are
18 limiting your sense of your OWN
19 reality, which becomes total only
20 by recognizing ALL reality in the
21 glorious context of its real
22 relationship to YOU. This IS
23 your reality.
24 Do not desecrate it or
25 recoil from it. It is your real home,

94
Ur has “and with whom communication is worth undertaking.”

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(N 6:76)(Ur 230-231)

1 your real temple, 95 and your real self.


2 T 4 H 8. God, who encompasses ALL Being,
3 nevertheless created separate beings who
4 have everything individually, but who want
5 to share it to increase their joy. Nothing
6 that is real can be increased EXCEPT
7 by sharing it. That is why God Himself
8 created you. Divine Abstraction
9 takes joy in application, and that is what
10 creation MEANS. How, what, and to
11 whom are irrelevant, because real creation
12 gives everything since it can only create
13 like itself. Remember that in being,
14 there is no difference between having and being,
15 as there is in existence. In the state of being, the
16 mind gives everything always.
17 T 4 H 9. The Bible repeatedly states that
18 you should praise God. This hardly
19 means that you should tell Him
20 how wonderful He is. He has
21 no ego with which to accept thanks, and no
22 perceptions with which to judge your offerings.
23 But unless you take your part in the creation,
24 His joy is not complete because Yours is
25 incomplete. And This He does know.

95
1 Corinthians 3:16 Do you not know that you are the temple of God and that the Spirit of God dwells in you?

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(N 6:77)(Ur 231)

1 He knows it in his own Being and its


2 experience of His Sons’ experience. The
3 constant GOING OUT of His love is
4 blocked when His Channels are closed,
5 and He IS lonely when the minds He
6 created do not communicate fully with Him.
7 T 4 H 10. God HAS kept your kingdom for
8 you, but He cannot share His joy with you
9 until you know it with your whole mind.
10 Even revelation is not enough, because it is
11 communication From God. But it is not enough
12 unless 96 it is shared. God does not need
13 revelation returned to Him, which would clearly
14 be impossible, but He Does want revelation
15 brought to others. This cannot be done with the
16 actual revelation, because its content cannot be
17 expressed, and it is intensely personal to the
18 mind which receives it. But it can
19 still be returned BY that mind through
20 its attitudes to other minds which the knowledge
21 of them? which 97 the revelation brings.
22 T 4 H 11. God is praised whenever any
23 mind learns to be wholly helpful.
24 This is impossible without being wholly
25 harmless, because the two beliefs cannot coexist.

96
Ur replaces “unless” with “until”
97
Ur replaces “which” with “from” which does appear to be a genuine correction because there is clearly something wrong with this as
originally penned.

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T 4 I. True Rehabilitation (*N 514 6:77)


(N 6:78)(Ur 231)

1 The truly helpful are invulnerable, because


2 they are NOT protecting their egos, so that nothing CAN
3 hurt them. Their helpfullness IS their praise
4 of God, and He will return their praise of Him,
5 because they are like Him and can rejoice together.
6 God goes out to them and through them, and there is
7 great joy throughout the Kingdom.
8 Every mind that is changed adds to
9 this joy with its own individual willingness to
10 share in it.
11 T 4 H 12. The truly helpful are God’s
12 miracle-workers, whom I direct
13 until we are all united in the joy of the
14 kingdom. I will direct you to wherever
15 you can be truly helpful, and to whoever can
16 follow my guidance through you. I arranged
17 for Bill to attend the rehabilitation meeting 98
18 for very good reasons, and I want him to
19 know them so we can share our goal there.
20 T 4 I 1. Properly speaking, every mind which
21 is split needs rehabilitation. The medical
22 orientation emphasizes the body, and the vocational
23 orientation stresses the ego. The team approach
24 generally leads more to confusion than
25 anything else, because it is too often

98
Ur pluralizes this, making it “meetings”

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(N 6:79)(Ur 232)

1 misused as an expedient for sharing


2 the ego’s dominion with other ego’s rather than
3 as a real experiment in cooperation of
4 minds.
5 T 4 I 2. The reason why Bill needs this
6 experience is because he needs rehabilitating himself.
7 How often have I ? answered “Help
8 him” when you asked me to help
9 you? He, too, has asked for help,
10 and he has been helped whenever he
11 was truly helpful to you. He has
12 also gained to whatever extent he
13 could give. He will help YOU more
14 truly by going, if he can remember
15 all the time he is there that his ONLY reason
16 for being there is to REPRESENT ME.
17 T 4 I 3. Rehabilitation, as a movement, has
18 been an improvement over overt neglect, but
19 it is often little more than a painful
20 attempt on the part of the halt to lead the
21 blind. Bill, you will see this at every
22 meeting. But this is not why you were
23 chosen to go. You have a fear of
24 broken bodies, because your ego cannot tolerate
25 them. Your 99 ego cannot tolerate ego-weakness,

99
Ur manuscript has “you” rather than “your” which is a fairly obvious typo.

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(N 6:80)(Ur 232)

1 either, without ambivalence, because it is afraid


2 of its own weakness and the weakness of its
3 chosen home.
4 T 4 I 4. That is really why you recoil from
5 the demands of the dependent, and from the sight
6 of a broken body. Your ego is
7 threatened, and blocks your natural impulse
8 to help, placing you under the strain of
9 divided will. You withdraw to allow
10 your ego to recover, and to regain enough
11 strength to be helpful again on a
12 basis limited enough NOT to threaten
13 your ego, but also too limited to give
14 YOU joy.
15 T 4 I 5. Those with broken bodies are often looked
16 down on by the ego, because of its belief
17 that nothing but a perfect body
18 should ti?? is worthy as its OWN
19 temple. A mind that recoils from a
20 hurt body is in great need of rehabilitation
21 itself. A damaged brain is also
22 hardly a danger. ALL symptoms of
23 hurt need true helpfullness, and whenever
24 they are met with this, the mind that so meets
25 them heals ITSELF.

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(N 6:81)(Ur 232-233)

1 T 4 I 6. Rehabilitation is an attitude of praising


2 God as He Himself knows praise.
3 He offers it praise to you, and you must offer it
4 to others. The real limitations on clinical
5 psychology, as it is evaluated by its followers
6 at present, are not reflected by the attitudes of
7 psychiatrists, or medical boards, or
8 hospital administrators, even though most
9 of them are sadly in need of rehabilitation
10 themselves.
11 T 4 I 7. The real handicaps of the clinicians
12 lie in their attitudes to those whom their egos
13 perceive as weakened and damaged.
14 By these evaluations, they have weakened and
15 damaged their own helpfullness, and have
16 thus set their own rehabilitation back.
17 Rehabilitation is NOT concerned with the ego’s
18 fight for control, nor the ego’s need
19 to avoid and withdraw.
20 T 4 I 8. Bill, you can do much on behalf
21 of your own rehabilitation AND Helen’s, and
22 much more universally as well, if you
23 think of the Princeton meetings in this way:

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(N 6:82)(Ur 233)

1
2 I am here ONLY to be truly helpful.
3 I am here to represent Christ,
4 who sent me.
5 I do not have to worry about what
6 to say or what to do, 100 because the one who
7 sent me will direct me.
8 I am content to be wherever He
9 wishes, 101 knowing he goes there with me.
10 I will be healed as I let
11 him teach me to heal. (chapter 4 ends here)
12 T 5 A 1. To heal is to make happy.
13 I told you once to think how many
14 opportunities you have to gladden yourselves, and
15 how many you have refused. This is exactly
16 the same as telling you that you have refused to
17 heal yourselves. The light that belongs
18 in you is merely the light of joy. Radiance
19 is not associated with sorrow. Depression is
20 often contagious, but although it
21 may affect those who come in contact with
22 it, they do not yield to its influence
23 wholeheartedly. But joy calls
24 forth an integrated willingness to

100
Matthew 10:19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour
what you should speak;
101
Ur has “wished” in place of “wishes”

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A Course in Miracles Volume I Chapter 5 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 5 - HEALING AND WHOLENESS .................................................................................................1


T 5 A. Introduction (*N 518 6:82).......................................................................................................1
(N 6:82)(Ur 233) ...............................................................................................................................1
(N 6:83)(Ur 233) ...............................................................................................................................2
(N 6:84)(Ur 233-234)........................................................................................................................3
T 5 B. Healing as Joining (*N 520 6:84) .............................................................................................3
(N 6:85)(Ur 234) ...............................................................................................................................4
(N 6:86)(Ur 234) ...............................................................................................................................5
(N 6:87)(Ur 235) ...............................................................................................................................6
(N 6:88)(Ur 235) ...............................................................................................................................7
(N 6:89)(Ur 235-236)........................................................................................................................8
T 5 C. The Mind of the Atonement (*N 525 6:89) .............................................................................8
(N 6:90)(Ur 236) ...............................................................................................................................9
(N 6:91)(Ur 236) .............................................................................................................................10
(N 6:92)(Ur 236-237)......................................................................................................................11
(N 6:93)(Ur 236-237)......................................................................................................................12
T 5 D. The Voice for God (*N 529 6:93)...........................................................................................12
(N 6:94)(Ur 237-238)......................................................................................................................13
(N 6:95)(Ur 237-238)......................................................................................................................14
(N 6:96)(Ur 238) .............................................................................................................................15
(N 6:97)(Ur 238-239)......................................................................................................................16
(N 6:98)(Ur 239) .............................................................................................................................17
(N 6:99)(Ur 239-240)......................................................................................................................18
(N 6:100)(Ur 240) ...........................................................................................................................19
(N 6:112)(Ur 241) (#241 #C 68) .....................................................................................................20
T 5 E. The Guide to Salvation (*N 548 6:112) .................................................................................20
(N 6:113)(Ur 241) ...........................................................................................................................21
(N 6:114)(Ur 242) ...........................................................................................................................22
(N 6:115)(Ur 242-243)....................................................................................................................23
(N 6:116)(Ur 243) ...........................................................................................................................24
(N 6:117)(Ur 243-244)....................................................................................................................25
(N 6:118)(Ur 244) ...........................................................................................................................26
(N 6:119)(Ur 244-245)....................................................................................................................27
(N 6:120)(Ur 245) ...........................................................................................................................28
(N 6:121)(Ur 245-246)....................................................................................................................29
(N 6:122)(Ur 246-247)....................................................................................................................30
T 5 F. Therapy and Teaching (*N 558 6:122) ..................................................................................30
(N 6:123)(Ur 247-248)....................................................................................................................31
(N 6:124)(Ur 248) ...........................................................................................................................32
(N 6:125)(Ur 248) ...........................................................................................................................33
(N 6:126)(Ur 249) ...........................................................................................................................34
(N 6:127)(Ur 249-250)....................................................................................................................35
(N 6:128)(Ur 250) ...........................................................................................................................36
(N 6:129)(Ur 250-251)....................................................................................................................37
(N 6:130)(Ur 251-252)....................................................................................................................38
(N 6:131)(Ur 252) ...........................................................................................................................39

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(N 6:132)(Ur 252-253)....................................................................................................................40
(N 6:133)(Ur 254) ...........................................................................................................................41
T 5 G. The Two Decisions (*N 569 6:133) ........................................................................................41
(N 6:134)(Ur 254) ...........................................................................................................................42
(N 6:135)(Ur 255) ...........................................................................................................................43
(N 6:136)(Ur 255-256)....................................................................................................................44
(N 6:137)(Ur 256) ...........................................................................................................................45
(N 6:138)(Ur 257) ...........................................................................................................................46
(N 6:139)(Ur 257-258)....................................................................................................................47
(N 6:140)(Ur 258) ...........................................................................................................................48
(N 6:141)(Ur 258) ...........................................................................................................................49
T 5 H. Time and Eternity (*N 577 6:141).........................................................................................49
(N 6:142)(Ur 259) ...........................................................................................................................50
(N 6:143)(Ur 259-260)....................................................................................................................51
(N 6:144)(Ur 260) ...........................................................................................................................52
(N 6:145)(Ur 261) ...........................................................................................................................53
(N 6:146)(Ur 261-262)....................................................................................................................54
(N 6:147)(Ur 262) ...........................................................................................................................55
(N 6:148)(Ur 262) ...........................................................................................................................56
(N 6:149)(Ur 263) ...........................................................................................................................57
(N 6:150)(Ur 263) ...........................................................................................................................58
T 5 I. The Eternal Fixation (*N 586 6:150) ......................................................................................58
(N 6:151)(Ur 264) ...........................................................................................................................59
(N 6:152)(Ur 265) ...........................................................................................................................60
(N 6:153)(Ur 265) ...........................................................................................................................61
(N 6:154)(Ur 265-266)....................................................................................................................62
(N 6:155)(Ur 266-267)....................................................................................................................63
(N 6:156)(Ur 267) ...........................................................................................................................64
(N 6:157)(Ur 267-268)....................................................................................................................65
(N 6:158)(Ur 268) ...........................................................................................................................66
(N 6:159)(Ur 268) ...........................................................................................................................67
(N 6:160)(Ur 268-269)....................................................................................................................68
(N 6:161)(Ur 269) ...........................................................................................................................69
(N 6:162)(Ur 269-270)....................................................................................................................70

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Chapter 5 - Healing and Wholeness


T 5 A. Introduction (*N 518 6:82)
(N 6:82)(Ur 233)

1
2 I am here ONLY to be truly helpful.
3 I am here to represent Christ,
4 who sent me.
5 I do not have to worry about what
6 to say or what to do, 1 because the one who
7 sent me will direct me.
8 I am content to be wherever He
9 wishes, 2 knowing he goes there with me.
10 I will be healed as I let
11 him teach me to heal. (chapter 4 ends here)
12 T 5 A 1. To heal is to make happy.
13 I told you once to think how many
14 opportunities you have to gladden yourselves, and
15 how many you have refused. This is exactly
16 the same as telling you that you have refused to
17 heal yourselves. The light that belongs
18 in you is merely the light of joy. Radiance
19 is not associated with sorrow. Depression is
20 often contagious, but although it
21 may affect those who come in contact with
22 it, they do not yield to its influence
23 wholeheartedly. But joy calls
24 forth an integrated willingness to

1
Matthew 10:19 But when they deliver you up, do not worry about how or what you should speak. For it will be given to you in that hour
what you should speak;
2
Ur has “wished” in place of “wishes”

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(N 6:83)(Ur 233)

1 share in it, and thus promotes the mind’s


2 natural impulse to RESPOND AS ONE.
3 T 5 A 2. Those who attempt to heal
4 without being wholly joyous themselves
5 call forth different kinds of
6 responses at the same time, and thus
7 deprive others of the joy of responding
8 wholeheartedly. To be wholehearted,
9 you MUST be altogether happy.
10 If fear and love cannot coexist, and
11 if it is impossible to be wholly
12 fearful and remain alive, then the
13 only possible whole state IS
14 that of love. ?? There is no
15 difference between love and joy. Therefore, the
16 only possible whole state IS ?
17 ? the wholly joyous.
18 T 5 A 3. To heal, or to make joyous,
19 is ???? therefore the same as to
20 integrate and MAKE ONE. That
21 is why it makes no difference TO
22 what part or BY what part
23 of the Sonship the healing is done.
24 EVERY part benefits, and benefits
25 equally. YOU are being

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T 5 B. Healing as Joining (*N 520 6:84)


(N 6:84)(Ur 233-234)

1 blessed by every beneficent


2 thought of any of your brothers
3 anywhere. You should want
4 to bless them in return, out of gratitude.
5 T 5 A 4. You do not have to know them individually, or they you.
6 The light of joy is so strong that it
7 radiates throughout the Sonship and
8 returns thanks to the Father for
9 radiating HIS joy upon it.
10 Only God’s own holy children
11 are worthy to be channels of His
12 beautiful joy, because only they
13 are beautiful enough to
14 hold it by sharing it. It is
15 impossible for a Child of God
16 to love his neighbor EXCEPT
17 as himself. That is why
18 the healer’s prayer is, “let
19 me know this brother as I
20 know myself.”
21 T 5 B 1. Healing is an kind act
22 of thought by which two minds
23 perceive their oneness, of purpose
24 and become glad. This gladness
25 calls to every part of the Sonship

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(N 6:85)(Ur 234)

1 to rejoice with them, and let God Himself


2 go out into them and through them. Only
3 the healed mind can experience
4 revelation ???? and with lasting
5 effect, because revelation is an experience
6 of pure joy. If you do not
7 will to be wholly joyous, your
8 mind cannot HAVE what it does not will to
9 BE.
10 T 5 B 2. Remember that the Soul
11 knows no difference between being and
12 having. The higher mind thinks
13 according to its the Souls laws
14 which the Soul obeys, and therefore honors
15 only the laws of God. To Him,
16 getting is meaningless, and
17 giving is all. Having
18 everything, the Soul KEEPS HOLDS
19 everything by GIVING it, as
20 thus creating as the Father
21 created.
22 T 5 B 3. If you think about it, you
23 will see that, while this kind of
24 thinking is totally alien to having
25 THINGS, even to the lower mind it is quite

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(N 6:86)(Ur 234)

1 comprehensible in connection with IDEAS. If


2 you share a physical possession, you DO divide
3 its ownership. But if you share an
4 IDEA, you do NOT lessen it. ALL of
5 it is still yours, although all of it
6 has been given away. Further,
7 if the person to whom you give it
8 accepts it as HIS, ??? be ??
9 believe it he reinforces it in YOUR
10 mind, and thus INCREASES it.
11 T 5 B 4. If you can accept the concept that
12 the world IS one of ideas, the whole
13 belief in the false association be which the ego
14 has made between giving and LOSING
15 is gone. Let us start our
16 process of re-awakening 3 with just
17 a few simple concepts:
18 Thoughts ideas INCREASE by being given
19 away. The more who BELIEVE in
20 them, the STRONGER they become.
21 EVERYTHING that is cherished is
22 held dear because of an IDEA is
23 an idea. How, then, is it
24 possible that giving and losing can
25 be meaningfully associated?

3
In the manuscript the word “rebirth?” is typed between the lines. That is not present in the Notes however.

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(N 6:87)(Ur 235)

1 T 5 B 5. This is the invitation to the Holy Spirit.


2 I told you that I could reach up and
3 bring the Holy Spirit down to you. But
4 I can bring Him to you only at your own
5 invitation. The Holy Spirit is nothing
6 more than your own right mind. He
7 was also mind mine. The Bible
8 says, “May the mind be in you that was
9 also in Christ Jesus,” and uses
10 this as a BLESSING. It is the blessing
11 of miracle-mindedness. It asks
12 that you may think as I
13 thought, joining with me in Christ-
14 thinking.
15 T 5 B 6. The Holy Spirit is the only
16 part of the Holy Trinity which is
17 symbolic at present. He is
18 referred to in the Bible as the Healer,
19 the Comforter, and the Guide. He
20 is also described as something
21 separate, apart from the Father and
22 from the Son. I myself said, “and
23 if I go I will send you ANOTHER
24 comforter, and he will abide with
25 you.”

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(N 6:88)(Ur 235)

1 T 5 B 7. The Holy Spirit is a difficult


2 concept to grasp, precisely because it IS
3 symbolic, and therefore open to many different
4 interpretations. As a man and as
5 one of God’s creations, my
6 right thinking, which came from the
7 Universal Inspiration which IS the
8 Holy Spirit, taught me first and
9 foremost that this Inspiration is for
10 ALL. I could not have it myself
11 without knowing that.
12 T 5 B 8. The word “know” is proper here,
13 because the Holy Inspiration is a
14 borderline concept between perception and
15 knowledge in the same sense that
16 right perception is so close to knowledge
17 that it calls forth, or better, allows
18 it to come. We have spoken before of the
19 higher or true perception, which is so close
20 to truth that God Himself can
21 flow across the little gap. Knowledge
22 is always ready to flow
23 everywhere, but it cannot oppose.
24 Therefore you can obstruct it, although you can
25 never lose it.

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T 5 C. The Mind of the Atonement (*N 525 6:89)


(N 6:89)(Ur 235-236)

1 T 5 B 9. The Holy Spirit is the mind Christ


2 mind that senses the knowledge that
3 lies beyond perception. It came
4 came into being with the separation
5 as a protection, and inspired the beginning
6 of the Atonement at the same time. Before
7 that, there was no need for healing and
8 no-one was comfortless. T 5 C 1. God honored
9 even the miscreations of His Children
10 because they had made them. But he
11 also blessed them with a way of thinking
12 about them that could raise their perceptions
13 until they became so lofty that they could
14 reach almost back to Him.
15 T 5 C 2. The Holy Spirit is the mind of the
16 Atonement. It represents a state of
17 mind that comes close enough
18 to one-mindedness that transfer
19 is at last possible. As you well
20 know, transfer depends on common
21 ? ??? elements in the old learning
22 and the new situation to which it is becomes transferred.
23 Perception is not knowledge, but it can be
24 TRANSFERRED to knowledge, or CROSS
25 OVER into it. It might even be

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(N 6:90)(Ur 236)

1 more helpful here to use the literal


2 trans meaning “carry “carried over,”
3 for the last step is taken by God.
4 T 5 C 3. The Holy Spirit, the shared
5 Inspiration of all the Sonship, induces a
6 kind of perception in which many elements
7 are like those in the Kingdom of Heaven
8 Itself. T 5 C 4. First, its universality is
9 perfectly clear, and no-one who receives
10 it could ever believe for one instant
11 that sharing it involves anything BUT
12 gain.
13 T 5 C 5. Second, it is incapable of attack,
14 and is without judgement and is therefore truly
15 open. This means that although it does not
16 engender knowledge, it invites does
17 not obstruct it in any way.
18 Third, it is an unequivocal
19 call to love. Every other voice
20 is still.
21 T 5 C 6. There is a point at which sufficient
22 quantitative changes produce real
23 qualitative differences. The next point requires
24 real understanding, because it is the point at which
25 the shift occurs.

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(N 6:91)(Ur 236)

1 T 5 C 7. Finally, it points the way


2 beyond the healing which it brings, and leads
3 the mind beyond its own integration into
4 the paths of creation.
5 T 5 C 8. Healing is not creating; it is reparation.
6 The Holy Spirit promotes healing by
7 looking beyond it, to what the
8 Children of God were before healing
9 was needed, and will be when they have BEEN
10 healed. This alteration of the time
11 sequence should be quite familiar,
12 because it is very similar to the shift in
13 time perception which the miracle introduces.
14 T 5 C 9. The Holy Spirit is the MOTIVATION for the
15 miracle-mindedness. It is the will to
16 HEAL the separation by letting it go.
17 It is IN you because God placed
18 it in your mind, and although you can keep
19 it asleep you cannot obliterate it. God Himself
20 keeps it alive by transmitting it
21 from His Mind to yours as long as
22 there is time. It is partly His will and
23 partly yours. The miracle itself
24 is just this fusion or union of will

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(N 6:92)(Ur 236-237)

1 between Father and Son.


2 T 5 C 10. The Holy Spirit is the Spirit of
3 Joy. It is the call to return, with which God
4 blessed the minds of the separated Sons.
5 This the vocation of the mind. It had
6 no calling until the separation, because before
7 it had only BEING, and would not have
8 understood the call to right thinking.
9 The Holy Spirit was God’s answer to the
10 separation, the means by which the
11 Atonement could repair until the
12 whole mind returned to creating. The
13 Atonement and the separation take began
14 at the same time. When man made
15 the ego, God placed in him the call
16 of joy. This call is so strong that
17 the ego always dissolves at its sound.
18 T 5 C 11. That is why you can
19 choose to listen to two voices within
20 you. One you made yourself, and
21 that one is not of God. But the other
22 is given you by God, Who asks you only
23 to listen to it. The Holy Spirit IS
24 in you in a very literal sense. It is

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T 5 D. The Voice for God (*N 529 6:93)


(N 6:93)(Ur 236-237)

1 the voice that calls you back to where you


2 were before and will be again.
3 T 5 D 1. It is possible even in this world to hear
4 ONLY that voice and no other. It takes
5 effort and great willingness to learn.
6 It is the final lesson that I
7 learned, and God’s Sons are as
8 equal as learners as they are as Souls.
9 The voice of the Holy Spirit IS the call to
10 Atonement, or the restoration of the integrity
11 of the mind. When the Atonement is
12 complete and the whole Sonship is healed,
13 there will be no call to return, but what
14 God creates is eternal. The Holy Spirit
15 will remain with the Sons of God, to bless
16 THEIR creations and keep them in the light of joy.
17 T 5 D 2. You ARE the Kingdom of Heaven, but
18 you have let the belief in darkness enter your
19 minds, and so you need a new light. The
20 Holy Spirit is the radiance that you must
21 allow let to banish the idea of darkness.
22 His is the glory before which dissociation
23 falls away, and the Kingdom of Heaven
24 breaks through into its own.

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(N 6:94)(Ur 237-238)

1 T 5 D 3. Before the separation you did not need guidance.


2 You KNEW as you will know again,
3 but you do not know now. God does not guide,
4 because He can share only PERFECT KNOWLEDGE.
5 Guidance is EVALUATIVE, because it
6 implies that there is a RIGHT way and also
7 a WRONG way, one to be chosen and the
8 other avoided. By choosing one, you give
9 up the other. This IS a conflict state.
10 It MEANS that knowledge has been
11 lost, because knowledge is SURE.
12 T 5 D 4. God is not in you; YOU are part of
13 HIM. When you willed to leave Him,
14 He gave you a voice to speak FOR Him,
15 because He could no longer share His
16 knowledge with you without hindrance. Direct
17 communication was broken, because you had
18 made another voice with through another will. The Holy
19 Spirit calls you both to remember and
20 forget. You have chosen to be in a state
21 of opposition, in which opposites are
22 possible. As a result, there ARE
23 choices which you must make. In the holy
24 state, the will is free in the sense
25 that its CREATIVE power is unlimited, but

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(N 6:95)(Ur 237-238)

1 choice itself is meaningless.


2 T 5 D 5. Freedom to choose is the same POWER
3 as freedom to create, but its APPLICATION is
4 different. Choosing MEANS divided will.
5 The Holy Spirit is one way of
6 choosing. This way is in you
7 BECAUSE there is also another way.
8 God did not leave His Children comfortless,
9 even though they left Him. The voice they
10 put in ?dreams? their minds was NOT the
11 voice of His Will, for which the
12 Holy Spirit speaks. The call to
13 return is stronger than the call to
14 depart, but it speaks in a different
15 way.
16 T 5 D 6. The voice of the Holy Spirit does not
17 command, because it is incapable of
18 arrogance. It does not demand, because
19 it does not seek control. It does not
20 overcome, because it does not attack.
21 It merely REMINDS. It is compelling
22 only because of what it reminds
23 you OF. It brings to your mind
24 the OTHER way, remaining quiet
25 even in the midst of the turmoil

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(N 6:96)(Ur 238)

1 you have made for yourselves. The voice


2 for God is always quiet, because
3 it speaks of peace. Yet peace
4 is stronger than war, because it
5 heals. War is DIVISION, not
6 increase. No-one gains from strife.
7 T 5 D 7. “What profiteth a man
8 if he gain the whole world and
9 loseth his own Soul?” This
10 means that if he listens to the
11 wrong voice, he has LOST
12 SIGHT of his Soul. He CANNOT
13 lose it, but he CAN not know
14 it. It is therefore LOST TO HIM, until
15 he chooses right. The Holy Spirit is your guide in
16 choosing. He is the part of
17 your mind which ALWAYS speaks
18 for the right choice, because he
19 speaks for God. He is your
20 remaining communication with God,
21 which you can interrupt, but cannot destroy.
22 T 5 D 8. The Holy Spirit is the way in
23 which God’s will can be done on
24 earth as it is in Heaven. Both

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(N 6:97)(Ur 238-239)

1 Heaven and Earth are in YOU,


2 because the appeal call of both are
3 in your wills, and therefore in your minds. The
4 voice for God comes from your own
5 altars to Him. These altars are not
6 THINGS. They are DEVOTIONS.(239 C 66 But you have
7 other devotions now. Your divided
8 devotion has given you the two
9 voices, and you must choose at which
10 altar you will to serve. The call
11 you answer now IS an evaluation,
12 because it is a DECISION. The decision itself
13 is very simple. It is made on the
14 basis of which call is worth more
15 to you.
16 T 5 D 9. My mind will always be like
17 yours, because we were created as
18 equals. It was only my DECISION that
19 gave me all power in Heaven and earth. 4
20 My only gift to you is to help you
21 make the same decision FOR YOURSELF.
22 The will for this decision is the will to
23 SHARE it, because the decision itself IS the
24 decision to share. It is MADE BY
25 GIVING, and is therefore the one act of mind

4
Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.”

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(N 6:98)(Ur 239)

1 that resembles true creation.


2 T 5 D 10. You understand the role of models in the
3 learning process, and the importance of the models
4 you value and choose to follow in determining
5 what you will to learn. I am your
6 model for decision. By deciding
7 for God, I showed you that this
8 decision CAN be made, and that YOU can
9 make it. I promised you that the
10 mind that made the decision for me
11 is also in YOU, and that you can let
12 it change you just as it changed
13 me. 5 This mind is unequivocal, because
14 it hears only ONE VOICE, and answers
15 in ONE WAY.
16 T 5 D 11. You are the light of the world with
17 me. 6 Rest does not come from sleeping, but from
18 waking. The Holy Spirit is the call to
19 awake and be glad. The world is very
20 tired, because it is the IDEA of weariness.
21 Our task is the joyous one of waking
22 it to the call for God. Everyone
23 will answer the call of the Holy Spirit, or
24 the Sonship cannot be as one. What
25 better vocation could there be for

5
perhaps Philippians 2:5 Let this mind be in you, which was also in Christ Jesus:”
also perhaps : T 3 F 21. and T 3 F 22. I cannot unite your will with God's for you. But I CAN erase all misperceptions from your mind, if you
will bring it under my guidance. ONLY your misperceptions stand in your own way. Without them, your own choice is certain. Sane perception
INDUCES sane choosing. The Atonement was an act based on true perception. I cannot choose for you, but I CAN help you make your own
right choice.
6
Matthew 5:14 “You are the light of the world. A city that is set on a hill cannot be hidden.”

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(N 6:99)(Ur 239-240)

1 any part of the Kingdom than


2 to restore it to the perfect integration that can make
3 it whole?
4 T 5 D 12. Hear only this through the Holy
5 Spirit within you, and teach your
6 brothers to listen as I am teaching
7 you. When you are tempted by the
8 wrong voice, call on me to remind
9 you how to heal by sharing my
10 decision and MAKING IT STRONGER. As
11 we share this goal, we increase its
12 power to attract the whole Sonship,
13 and to bring it back into the Oneness in which
14 it was created.
15 T 5 D 13. Remember that the
16 word “Yolk” 7 means “join together,” and the
17 word “burden” means message.
18 Let us reconsider the Biblical statement
19 “my yolk is easy and my burden
20 light” in this way. 8 Let us join
21 together, gladly for my message is Light.(240)#C 67
22 I came to your minds because you
23 had grown vaguely aware of the
24 fact that there is another way, or another
25 voice. Having given this invitation to the

7
This is rather clearly a misspelling of “yoke.”
8
Matthew 11:30 “For My yoke is easy and My burden is light.”

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(N 6:100)(Ur 240)

1 Holy Spirit, I could come to


2 provide the model for HOW TO THINK.
3 T 5 D 14. Psychology has become the
4 study of BEHAVIOR, but no-one denies the
5 basic law that behavior is a response to
6 MOTIVATION, and that
7 motivation is will.
8 I have enjoined you to behave as I
9 behaved, but we must respond to the
10 same mind to do this. This mind
11 is the Holy Spirit, whose motive
12 will is for God alone
13 always. It teaches you how
14 to keep me as the model for your
15 thought, and behave like me as a
16 result.
17 T 5 D 15. The power of our joint
18 motivation is literally beyond
19 belief, but NOT beyond accomplishment.
20 What we can accomplish together has
21 no limits, because the call for God IS
22 the call to the unlimited. Child of
23 God, my message is for YOU,
24 to hear and give away as you
25 hear and answer the Holy Spirit within. 9 10 (#241 #C 68)

9
Ur adds “you” at the end of the sentence.
10
N.B. Notes pages 6:101-6:111 are found in chapter 7, T 7 H 1 to T 7 H 12. It is not clear whether this block of pages was originally dictated
in the sequence found in the Notes and later moved to its location in chapter 7 in the Urtext or whether this group of pages was “shuffled” from
its original location in the Notes to its current location. Given that the re-sequenced block represents one entire coherent section, and not just
“random pages,” it would appear likely that it was originally dictated in the sequence shown in the Notes and later intentionally moved to the
location found in the Urtext but this is far from certain.

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T 5 E. The Guide to Salvation (*N 548 6:112)


(N 6:112)(Ur 241)

1 T 5 E 1. The 11 way to LEARN TO KNOW your brother is


2 by perceiving the Holy Spirit in him.
3 We have already said that the Holy Spirit is the bridge
4 or thought-transfer of perception TO
5 knowledge, so we CAN use the terms
6 as if they were related, because in HIS mind
7 they are. This relationship MUST be in
8 His mind, because unless it were, the
9 separation between the two ways of thinking
10 would not be open to healing.
11 He is part of the Holy Trinity, because His
12 Mind is partly YOURS and also
13 PARTLY GOD’S. This needs clarification not
14 in statement, since we have already said
15 this before, but in understanding and EXPERIENCE.
16 T 5 E 2. The Holy Spirit is the IDEA of healing. Being
17 thought, the idea GAINS AS IT IS
18 SHARED. Being the call FOR God,
19 it is also the idea OF God. If you
20 are part of God, it is also the
21 idea of YOURSELF, as well as
22 of all the parts of God. The
23 idea of the Holy Spirit shares the properties 12
24 of other ideas, because it follows

11
Ur inserts “Jan. 29, ’66”
12
Ur makes this singular “property”

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(N 6:113)(Ur 241)

1 the laws of the universe of which IT is a


2 part. Therefore, it is strengthened by
3 being given away. It increases
4 in YOU as you give it to your brothers.
5 T 5 E 3. Since thoughts do not have to be
6 conscious to exist, your brother does NOT have to
7 be AWARE of the Holy Spirit, either in
8 himself or in you for this miracle to
9 occur. He may have dissociated
10 the call for God, just as YOU have.
11 But the dissociation is healed in BOTH
12 of you as you see it in him, and thus acknowledge
13 its BEING. Bill, who has made a number
14 of vital contributions to our joint venture,
15 made a major one a while ago,
16 which he himself neither did not appreciate or even
17 understand. If we recognize its value
18 together, we will be able to use it
19 together, because it is an idea, (242)#C 69
20 and must therefore be shared to be held. permanently
21 T 5 E 4. When Bill said that he
22 was determined “NOT to see you that
23 way,” he was speaking negatively. If

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(N 6:114)(Ur 242)

1 he will state the same idea POSITIVELY, he


2 will see the POWER of what he said. He
3 had realized that there are two ways of
4 seeing you, and also that they are
5 diametrically opposed to one another. These
6 two ways must be in HIS mind, because
7 he was referring to HIMSELF as the perceiver. They
8 must also be in YOURS, because he
9 was perceiving YOU.
10 T 5 E 5. What he was really saying was that
11 he would NOT look at you through HIS
12 ego, or perceive YOUR ego in you.
13 Stated positively, he would choose
14 see you through the Holy Spirit in HIS mind, and
15 perceive it in YOURS. What you
16 acknowledge in your brother, you ARE acknowledging
17 in yourself. What you share you
18 STRENGTHEN. The voice of the Holy Spirit IS
19 weak in you. That is why you
20 MUST share it, because it must be
21 INCREASED in strength before YOU can hear
22 it. It is impossible to hear it in yourself
23 while it is so weak in your OWN mind.
24 It is NOT weak in itself; but it IS limited
25 by your unwillingness to hear it.

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(N 6:115)(Ur 242-243)

1 T 5 E 6. Willing itself is an idea, and is


2 therefore strengthened by being shared.
3 You have made the mistake of looking for
4 the Holy Spirit in YOURSELVES, and that is why your
5 meditations have frightened you. By adopting
6 the ego’s viewpoint, you undertook an
7 ego-alien journey WITH THE EGO AS GUIDE.
8 This was BOUND to produce fear. Bill’s
9 better idea needs to be strengthened
10 in BOTH of you. Since it was HIS,
11 HE can increase it by giving it
12 to you. (243)#C 70 I suggest that HE might
13 care to talk to you about it, and perhaps
14 even let you take notes for him.
15 He has much to teach through
16 the Holy Spirit and this might be a very
17 good ‘??’ beginning

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(N 6:116)(Ur 243)

1 T 5 E 7. Delay is of the ego, because time is


2 ITS concept. Delay is obviously a TIME
3 idea. Both time AND delay are
4 meaningless in eternity. We have said
5 before that the Holy Spirit is God’s answer to
6 the ego. Everything of which the Holy Spirit
7 reminds you is in direct opposition to
8 the ego’s notions, because true and
9 false perceptions are THEMSELVES
10 opposed. The Holy Spirit has the task of
11 UNDOING what the ego has made.
12 It must undo it in the same realm
13 of discourse in which the ego itself
14 operates, or the mind would be
15 unable to understand the change. We have
16 repeatedly emphasized the fact that one level
17 of the mind is not understandable to
18 another. So it is with the ego and the
19 soul, and with time and eternity.
20 T 5 E 8. Eternity is an idea of God,
21 so the Soul understands it perfectly.
22 Time is a belief of the ego, so the
23 lower mind, which IS the ego’s domain,
24 accepts it without question.

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(N 6:117)(Ur 243-244)

1 The only aspect of time which is really


2 eternal is NOW. That is what
3 we REALLY mean when we say that
4 now is the only time. The literal nature
5 of this statement does not mean anything
6 to the ego. It interprets it, at
7 best, to mean “don’t worry about
8 the future.” This is NOT what it
9 REALLY 13 means at all.
10 T 5 E 9. The Holy Spirit is the mediator between the
11 interpretations of the ego and the knowledge of the
12 Soul. Its ability to deal with
13 symbols enables it to work
14 AGAINST the ego’s beliefs in
15 its own language. Its equal
16 ability to look BEYOND symbols
17 into eternity also enables it to
18 understand the laws of God, for which
19 it speaks. (244)#C 71 T 5 E 10. It can thus perform
20 the function of RE-INTERPRETING
21 what the ego makes, not by
22 destruction, but by understanding.
23 Understanding is light, and light leads
24 to knowledge. The Holy Spirit is IN light,

13
Ur does not emphasize this word.

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(N 6:118)(Ur 244)

1 because it is in 14 YOU who ARE light. But


2 you yourselves do not know this. It is therefore the
3 task of the Holy Spirit to re-interpret you
4 on behalf of God.
5 T 5 E 11. You cannot understand yourselves
6 alone. This is because you have no meaning
7 apart from your rightful place in
8 the Sonship, and the rightful place of the
9 Sonship in God. This is your
10 life, your eternity, and YOURSELF.
11 It is of this that the Holy Spirit reminds you.
12 It is this that the Holy Spirit SEES. This
13 vision invariably frightens the ego,
14 because it is so calm. Peace is the
15 ego’s greatest enemy, because
16 according to ITS interpretation of
17 reality, war is the guarantee of its
18 survival. The ego becomes strong in
19 strife because if you believe there is strife,
20 you will react viciously because the
21 idea of danger has entered your
22 mind. This idea itself IS an
23 appeal to the ego.
24 T 5 E 12. The Holy Spirit is as vigilant as the ego

14
Ur emphasizes this word.

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(N 6:119)(Ur 244-245)

1 to the call of danger, opposing it with


2 ITS strength just as the ego WELCOMES
3 it with all its might. The Holy Spirit
4 counters this welcome by welcoming
5 peace. Peace and eternity are
6 as closely related as are
7 time and war. Perception as well as
8 knowledge derive meaning from RELATIONSHIPS.
9 Those which you accept are the foundations
10 of your beliefs.(245 )#C 72
11 T 5 E 13. The Separation is merely another
12 term for a split mind. It was
13 not an act, but a thought. Therefore, the
14 idea of Separation can be given away,
15 just as the idea of unity can, and
16 either way, it will be STRENGTHENED
17 IN THE MIND OF THE GIVER. The ego is the
18 symbol of the Separation, just as the
19 Holy Spirit is the symbol of peace. What
20 you perceive in others you are STRENGTHENING IN
21 YOURSELF. You let your mind
22 misperceive, but the Holy Spirit lets your
23 mind re-interpret its own mis-
24 perceptions. The Holy Spirit is the perfect

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(N 6:120)(Ur 245)

1 teacher. It uses only what your


2 minds ALREADY understand, to teach
3 you that you do not understand it.
4 T 5 E 14. The Holy Spirit can deal with an
5 unwilling learner without going
6 counter to his will, because part
7 of his will IS still for God.
8 Despite the ego’s attempts to
9 conceal this part, it is still much
10 stronger than the ego, even though the
11 ego does not recognize it. The Holy Spirit
12 recognizes it perfectly, because it is its
13 own dwelling place, or the place in
14 the mind where it is at home.
15 YOU are at home there, too, because
16 it is a place of peace, and peace
17 is of God.
18 T 5 E 15. You who are part of God
19 are not at home EXCEPT in His
20 peace. If peace is eternal, you
21 are at home only in eternity.
22 The ego made the world as IT
23 perceives it, but the Holy Spirit, the RE-
24 INTERPRETER of what the ego made,

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(N 6:121)(Ur 245-246)

1 sees it only as a teaching


2 device for bringing you home.
3 The Holy Spirit must perceive time and re-interpret
4 into the timeless. The mind must be
5 led into eternity THROUGH time,
6 because having made time it is capable of
7 perceiving its opposite.(246)#C 73
8 T 5 E 16. The Holy Spirit must work through
9 opposites, because it must work with and
10 for a mind that IS in
11 opposition. Correct and learn, and be
12 open to learning. You have NOT
13 made truth, but truth can still
14 set you free. Look as the Holy Spirit
15 looks, and understand as He understands.
16 His understanding looks back to God,
17 in remembrance of Me. He is in
18 Holy Communion always, and He
19 is part of YOU. He is your
20 guide to salvation, because He holds
21 the remembrance of things past and
22 to come. He holds this gladness
23 gently in your minds, asking only
24 that you INCREASE it in His name

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T 5 F. Therapy and Teaching (*N 558 6:122)


(N 6:122)(Ur 246-247)

1 by sharing it to increase His joy


2 in YOU. (247)#C 74
3 T 5 F 1. You 15 must have noticed how often
4 I have used your own ideas to help YOU.
5 Bill is right is saying that you have learned
6 to be a loving, wise, and very understanding
7 therapist, except for yourself. That
8 exception has given you more than
9 perception for others because of what
10 you saw in them, but less than knowledge
11 of your real relationships TO them because you did NOT
12 make them part OF you. Understanding IS
13 beyond perception, because it introduces
14 meaning. But it is below knowledge,
15 even though it can grow TOWARDS
16 it. It is possible, with great effort, to
17 understand someone else and to be
18 helpful to him, but the effort is
19 misdirected. The misdirection is
20 quite apparent. It is directed
21 AWAY from you.
22 T 5 F 2. This does NOT mean that it is lost
23 to you, but it DOES mean that you are not

15
Ur inserts “Jan. 12, ’66”

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(N 6:123)(Ur 247-248)

1 aware of it. I have saved all of your


2 kindnesses and every loving thought you have
3 had, and I assure you, you have had
4 many. I have purified them of errors
5 which hid their light, and have kept them for
6 you in their own perfect radiance. They
7 are beyond destruction and beyond
8 guilt. They came from the Holy Spirit within YOU,
9 and we know that what God creates
10 is eternal.
11 T 5 F 3. Bill once spoke of the
12 Kingdom in this way, because he yearns
13 for what he has repressed. You
14 are much more afraid of it, because
15 dissociation is more fearful. Bill’s
16 better contact has allowed him the
17 strength to retain the fear in
18 awareness, and to resort to displacement,
19 which he is learning to overcome with
20 YOUR help. That is because you do
21 not perceive HIM as dissociated, and
22 can help him with his repression,(248)#C 75 which does NOT 16
23 frighten you. He, on the other hand, has
24 no difficulty in seeing YOU dissociate, and

16
UR does not emphasize t his word.

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(N 6:124)(Ur 248)

1 does not HAVE 17 to deal with repression in you, which WOULD


2 produce fear in him.
3 T 5 F 4. Joining in Atonement, which I have
4 repeatedly asked you to do, is ALWAYS
5 a way OUT of fear. This does not mean
6 that you can safely fail to acknowledge
7 anything that is true, but the Holy Spirit
8 will not fail to help you re-interpret
9 EVERYTHING that you perceive as fearful,
10 and teach you ONLY what is loving
11 IS true. It is beyond your ability
12 or un to destroy, but entirely within
13 your grasp. It BELONGS to you
14 because YOU created it. It is yours
15 because it is part of you, just as you
16 are part of God, because He created
17 you.
18 T 5 F 5. The Atonement is the GUARANTEE
19 of the safety of the Kingdom. Nothing
20 good is lost, because it comes from the
21 Holy Spirit, the voice for creation. Nothing
22 that is not good was ever created,
23 and therefore CANNOT be protected. What the
24 ego makes it KEEPS TO ITSELF, and

17
Ur does not emphasize this word.

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(N 6:125)(Ur 248)

1 so it is without strength. Its


2 unshared existence does not die. It
3 was merely never born. Real
4 birth is not a beginning; it is a
5 CONTINUING. Everything that CAN
6 continue has already BEEN born.
7 But it can INCREASE as you are
8 willing to return the part of your
9 mind that needs healing to the higher
10 part, and thus render your
11 creating 18 undivided.
12 T 5 F 6. You yourself always told
13 your patients that the real difference between
14 neurotic and ‘healthy’ guilt feelings
15 was that neurotic guilt feelings DO
16 NOT HELP ANYONE. This distinction
17 was very wise, though incomplete. Let us
18 make the distinction a little
19 sharper now. (249)#C 76 Neurotic guilt feelings are a
20 device of the ego for “atoning”
21 without sharing, and for asking for
22 pardon without changeing. The ego
23 NEVER calls for real Atonement, and
24 cannot tolerate real forgiveness, which

18
Ur inserts “(creation)”

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(N 6:126)(Ur 249)

1 IS change.
2 T 5 F 7. Your concept of “healthy
3 guilt feelings” has great merit,
4 but without the concept of the Atonement it
5 lacked the healing potential it
6 held. YOU make the distinction
7 in terms of feelings which led to a
8 decision not to REPEAT the error, which
9 is only PART of healing. Your
10 concept therefore lacked the idea of
11 UNDOING it. What you were really
12 advocating, then, was adopting a
13 policy of sharing without a real
14 FOUNDATION.
15 T 5 F 8. I have come to give you the
16 foundation, so that your own
17 thoughts can make you REALLY free.
18 You have carried the burden of the
19 ideas you did NOT share, and which were therefore
20 too weak to increase. 19 But you
21 did NOT recognize how to UNDO
22 their existence because you HAD made them.
23 You CANNOT cancel out your
24 past errors alone. They will NOT disappear

19
Ur has no sentence break here, just a comma.

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(N 6:127)(Ur 249-250)

1 from your mind without remedy. The remedy


2 is NOT of your making, any more than YOU are.
3 T 5 F 9. The Atonement cannot be understood
4 except as a PURE ACT OF SHARING.
5 That is what is meant when we said
6 that it is possible even in this world to
7 listen to ONE voice. If you are
8 part of God, and the Sonship is one,
9 you CANNOT be limited to the self the ego
10 sees. Every loving thought held
11 in ANY part 20 belongs to every
12 part. (250)#C 77 It is shared BECAUSE it is loving.
13 Sharing is God’s way of
14 creating, and also YOURS. Your
15 ego can keep you in exile FROM
16 the Kingdom but in the Kingdom itself
17 it has no power.
18 T 5 F 10. You have become willing to receive my
19 messages as I give them, without interference
20 by the ego, so we can clarify an
21 earlier point which was mentioned before. We said
22 that you will one day teach as much
23 as you learn, and that will keep you in
24 balance. The time is now, because you have

20
Ur inserts “(of the Sonship)”

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(N 6:128)(Ur 250)

1 let it be now. You cannot learn EXCEPT by


2 teaching. I heard one voice because
3 I had learned that learning is attained
4 BY teaching. I understood that
5 I COULD NOT ATONE FOR MYSELF ALONE.
6 T 5 F 11. Listening to one voice MEANS the
7 will to share the voice to hear it yourself.
8 The mind that was in me is still irresistibly
9 drawn to every mind created by ??
10 God, because God’s wholeness IS the
11 wholeness of his Son. Turning the
12 other cheek does NOT mean that you should
13 submit to violence without protest.
14 It means that you cannot be hurt, and
15 do not want to show your brother anything
16 except your wholeness. Show him that
17 he CANNOT hurt you, and hold nothing
18 against him, or you hold it against yourself.
19 T 5 F 12. Teaching is done in many
20 ways, by formal means, by
21 guidance, and above all BY EXAMPLE.
22 If you will to learn, you MUST will to
23 teach. Teaching is therapy because it
24 means the sharing of ideas, and the

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(N 6:129)(Ur 250-251)

1 awareness that to share them is to strengthen


2 them. The union of the Sonship IS its
3 protection. (251)#C 78 The ego cannot prevail against
4 the Kingdom BECAUSE it is united,  21 and the
5 ego fades away and is undone
6 in the presence of the attraction of the parts
7 of the Sonship which hear the call of the Holy Spirit to
8 be as One.
9 T 5 F 13. I cannot forget my need to
10 teach what I have learned which arose
11 in me BECAUSE I learned it. I call
12 upon you to teach what you have learned,
13 because by so doing YOU can depend
14 on it. Make it dependable
15 in my name, because my name is
16 the name of God’s Son. What
17 I learned I give you freely, and
18 the mind which was in me rejoices
19 as YOU will to hear it. The Holy Spirit
20 atones in all of us by UNDOING, and
21 thus lifts the burden you have placed in your
22 minds. 22 By following Him,
23 He leads you back to God where you
24 belong. And how can you find this

21
Matthew 16:18 “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail
against it.”
22
Ur has this as singular “mind”

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(N 6:130)(Ur 251-252)

1 way except by taking your brother


2 with you?
3 T 5 F 14. My part in the Atonement is not
4 complete until YOU join it, and
5 give it away. As you teach,
6 so shall you learn. I will never
7 leave you or forsake you, 23 because to
8 forsake you would be to forsake
9 myself and God who created me.
10 You will forsake yourselves and your God
11 if you forsake any of YOUR brothers.
12 You are more than your brother’s keeper. In
13 fact, you do not WANT to keep him. You
14 must learn to see him as he is,
15 and KNOW that he belongs to God, as
16 you do. How could you treat your
17 brother better than by rendering unto
18 God the things ideas 24 which are God’s?  25
19 T 5 F 15. Ideas do not LEAVE the mind which
20 thought them in order to have separate being. Nor
21 do separate thoughts conflict with one another
22 in space, because they do not occupy space at all.(252)#C 79
23 HUMAN ideas can conflict in content,

23
Hebrews 13:5 Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never
leave you nor forsake you.”
24
Ur restores the original rendering “things”
25
Matthew 22:21 They said to Him, “Caesar's.” And He said to them, “Render therefore to Caesar the things that are Caesar's, and to God the
things that are God's.”

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(N 6:131)(Ur 252)

1 because they occur at different levels, and include opposite


2 thoughts at the SAME level. IT IS IMPOSSIBLE TO
3 SHARE OPPOSING THOUGHTS. The Holy Spirit does not
4 LET you forsake your brothers. Therefore,
5 you can really share only the parts of
6 your thoughts which are of Him, which He also
7 keeps for YOU. And of such is
8 the Kingdom of Heaven. All the rest remain 26
9 with you until He has re-interpreted them in the
10 light of the Kingdom, making them, too,
11 worthy of being shared. When they have
12 been sufficiently purified, He lets you
13 give them away. The will to share them IS their
14 purification.
15 T 5 F 16. The Atonement gives you the power
16 of a healed mind, but the power to
17 create is of God. Therefore, those
18 who have been forgiven must devote
19 themselves first to healing, because
20 having RECEIVED the idea of healing they MUST
21 give it to hold it. The full power
22 of creating 27 cannot be expressed as long
23 as any of God’s ideas are withholding
24 it from the Kingdom. The joint will of

26
Ur makes this “remains” raising the question as to whether “all the rest” is a plural or singular noun.
27
Ur has “creation” followed by “(creating)”

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(N 6:132)(Ur 252-253)

1 ALL the Sonship is the only creator that can


2 create like the Father. That is because only
3 the complete can think completely, and
4 the thinking of God lacks nothing.
5 Everything YOU think that is not through the Holy Spirit IS
6 lacking.
7 T 5 F 17. How can you who are so Holy suffer?
8 All your past, except its beauty, is gone,
9 and nothing is left except a blessing.
10 You can indeed depart in peace, because
11 I have loved you as I loved myself.
12 You go with my blessing and for my
13 blessing. Hold it and share it,
14 that it may always be ours.
15 I place the peace of God in your heart,
16 and in your hands, to hold and share. The
17 heart is pure to hold it, and the hands
18 are strong to give it. We cannot lose.
19 My judgment is as strong as the
20 wisdom of God, (253)#C 80 in whose Heart
21 and Hands we have our being. His
22 quiet children are His blessed Sons.
23 The Thoughts of God are with you. (254)#C 81

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T 5 G. The Two Decisions (*N 569 6:133)


(N 6:133)(Ur 254)

1 T 5 G 1. Perhaps 28 this will become clearer and


2 more personally meaningful if the
3 ego’s use of guilt is clarified.
4 The ego has a purpose, just
5 as the Holy Spirit has. The ego’s purpose
6 is fear, because only the fearful can
7 be egotistic. The ego’s logic is
8 as impeccable as that of the Holy Spirit,
9 because your mind has all the means
10 at its disposal to side with Heaven
11 or earth, as it elects. But
12 let us again remember that both
13 are in you.
14 T 5 G 2. In Heaven there is no guilt,
15 because the Kingdom is attained through
16 the Atonement, which creates it in
17 you. The word “create” is appropriate
18 here, because once what YOU have
19 made is undone by the Holy Spirit,
20 the blessed residue IS restored,
21 and therefore continues in creation.
22 What is truly blessed is
23 incapable of giving rise to
24 guilt, and must give rise to

28
Ur inserts “Feb. 21, ’66”

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(N 6:134)(Ur 254)

1 joy. This makes it invulnerable to


2 the ego, because its peace is unassailable.
3 It is invulnerable to disruption BECAUSE it is
4 whole.
5 T 5 G 3. Guilt is ALWAYS disruptive.
6 Anything that engenders fear is
7 divisive, because it obeys the
8 law of division. If the ego is the
9 symbol of the separation, it is also the
10 symbol of guilt. Guilt is more
11 than merely not of God. It is the symbol of the
12 ATTACK on God. This is a totally
13 meaningless concept EXCEPT to the
14 ego, of course, but do not underestimate
15 the power of the ego’s belief in it. This
16 is the belief from which ALL guilt really
17 stems.(255)#C 82
18 T 5 G 4. The ego IS the part of the mind which
19 believes in division. But how can
20 part of God detach itself
21 WITHOUT believing it is attacking Him?
22 We spoke before of the authority problem as
23 involving the concept of USURPING His
24 power. The ego believes that this is what

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(N 6:135)(Ur 255)

1 YOU did, because it believes it IS you. It


2 follows, then, that if you identify WITH the
3 ego, you MUST perceive yourself as guilty.
4 T 5 G 5. Whenever you respond to your ego, you
5 WILL experience guilt, and you WILL fear
6 punishment. The ego is quite literally a
7 fearful thought. And however ridiculous the
8 idea of attacking God may be to the
9 sane mind, never forget that the
10 ego is NOT SANE. It REPRESENTS
11 a delusional system, and it speaks
12 FOR it. Listening to the
13 ego’s voice MEANS that you believe
14 it is possible to attack God. You believe
15 that a part of Him has been
16 torn away by YOU.
17 T 5 G 6. The classic picture of fear of
18 retaliation from without then follows, because the
19 severity of the guilt is so acute that
20 it MUST be projected. Although Freud
21 was wrong about the basic conflict itself,
22 he was very accurate in describing its
23 effects. Whatever you accept
24 INTO your mind has reality

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(N 6:136)(Ur 255-256)

1 for you. It is, however, only the ACCEPTANCE


2 which makes it real.
3 You of all people should
4 T 5 G 7. As an extreme example of dissociation yourself,
5 you should have little trouble 29 difficulty in
6 understanding that it is perfectly possible
7 not to ACCEPT what IS in your minds. (256)#C 83
8 If you enthrone the ego in it, the fact that
9 you have accepted it, or allowed it to
10 enter, MAKES IT YOUR REALITY. This is
11 because the mind as God created it
12 IS capable of creating reality.
13 We said before that you must learn
14 to think WITH God. To think WITH Him is
15 to think LIKE Him. This engenders joy,
16 not guilt, because it is natural. Guilt is
17 a sure sign that your thinking is UN-
18 natural. Perverted thinking will
19 ALWAYS be attended with guilt,
20 because it IS the belief in sin.
21 T 5 G 8. The ego does not perceive sin as a
22 lack of love. It perceives it as
23 a POSITIVE ACT OF ASSAULT. This is
24 an interpretation which is necessary to its survival,

29
Ur preserves the original handwritten form, “trouble”

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(N 6:137)(Ur 256)

1 because as soon as YOU regard it as a


2 LACK, you will automatically attempt to remedy
3 the situation. And you will also succeed. The
4 ego regards this as doom, but YOU must
5 learn to regard it as freedom.
6 T 5 G 9. The guiltless mind cannot suffer.
7 Being sane, it heals the body because
8 IT has been healed. The sane
9 mind cannot conceive of illness, because
10 it cannot conceive of attacking anything
11 or anyone. We said before that
12 illness is a form of magic. It
13 might be better to say it is a form
14 of magical SOLUTION. The ego believes
15 that by punishing ITSELF, it will
16 mitigate the punishment of God. Yet
17 even in this it is arrogant. It attributes
18 to God a punishing attempt 30 intent, and
19 then takes over this intent as
20 its OWN prerogative. It tries
21 to usurp ALL the functions of God
22 as it ??? perceives them, because ??? it
23 recognizes that only total allegiance
24 can be trusted. (257)#C 84

30
Ur preserves the originally written “attempt”

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(N 6:138)(Ur 257)

1 T 5 G 10. The ego cannot OPPOSE the laws of


2 God, any more than YOU can.
3 But it can INTERPRET them according to
4 what it wants, just as YOU can.
5 That is why the question “what DO you
6 want” must be answered. You
7 ARE answering it every minute and
8 every second, and each moment of
9 decision is a judgment which ????
10 ????? is anything BUT ineffectual. Its
11 effects will follow automatically UNTIL
12 THE DECISION IS CHANGED. This is a redundant
13 statement, because you have NOT learned it.
14 But again, any decision can be UNmade as well as made.
15 T 5 G 11. But remember that the
16 ALTERNATIVES are unalterable. The
17 Holy Spirit, like the ego, is a decision. Together
18 they constitute all the decision alternatives
19 which your mind CAN accept and obey.
20 The ego and the Holy Spirit are the ONLY choices
21 which are open to you. God created one,
22 and so you cannot eradicate it. YOU made the
23 other, so you CAN. Only what
24 God creates is irreversible and

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(N 6:139)(Ur 257-258)

1 unchangeable. What YOU have made can


2 always be changed, because when you
3 do not think LIKE God, you have not really
4 thought at all. Delusional
5 ideas are NOT thought, but you CAN think
6 that you believe in them.
7 T 5 G 12. But you are wrong. The function of
8 thought comes FROM God and is IN
9 God. As part of HIS thought, you
10 cannot think APART from Him.
11 Irrational thought is a thought
12 DISORDER. God Himself orders
13 your thought, because your thought was
14 created BY Him.
15
16
17
18
31
19 (258)#C 85 Guilt feelings are always a sign that
20 you do not know this. They also show
21 that you believe you CAN think apart from
22 God, and WANT to.
23 T 5 G 13. Every thought disorder is
24 attended by guilt at its

31
Ur inserts March 6, 1966

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(N 6:140)(Ur 258)

1 inception, and MAINTAINED by guilt in its


2 continuance. Guilt is inescapable for
3 those who believe that they order their OWN
4 thought, and must therefore obey its orders.
5 This makes them feel RESPONSIBLE for their
6 mind ERRORS, without recognizing that
7 by ACCEPTING this responsibility they are really
8 reacting IRresponsibly. If the sole
9 responsibility of the miracle-worker is to
10 accept the ATONEMENT, and I assure you that
11 it is, then the responsibility for what is
12 atoned FOR CANNOT be yours.
13 T 5 G 14. This contradiction cannot BE resolved
14 except by accepting the solution of
15 undoing. You WOULD be responsible
16 for the effects of all your wrong
17 thinking IF IT COULD NOT BE
18 UNDONE. The purpose of the Atonement
19 is to save the past in PURIFIED
20 form only. If you accept the
21 remedy FOR a thought-disorder,
22 and a remedy whose efficacy is
23 beyond doubt, how can its symptoms remain? You have

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T 5 H. Time and Eternity (*N 577 6:141)


(N 6:141)(Ur 258)

1 reason to question the validity of symptom


2 cure. But NOBODY ONE believes that the
3 symptoms can remain if the underlying
4 CAUSE is removed.
5 T 5 H 1. The CONTINUING will to remain
6 separated is the only possible explanation
7 (reason) for continuing guilt feelings.
8 We have said this before, but we did not emphasize the
9 destructive results of this decision at that
10 time. ANY decision of the mind will
11 affect both behavior AND experience. And
12 what you will you EXPECT. This is
13 NOT delusional. (259)#C 86 Your mind DOES
14 create your future, and CAN turn
15 it back to full creation at any minute,
16 IF IT ACCEPTS THE ATONEMENT FIRST. It
17 will also turn back to full creation the
18 instant it has done so. Having given
19 up its thought DISORDER, the proper
20 ordering of thought becomes quite apparent.
21 T 5 H 2. God in His knowledge is not
22 waiting. But His Kingdom IS
23 bereft while YOU wait. All the

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(N 6:142)(Ur 259)

1 Sons of God are waiting for your return,


2 just as YOU are waiting for THEIRS.
3 Delay does not matter in eternity,
4 but it IS tragic in time. You have
5 elected to be in time rather than in
6 eternity, and have therefore changed your
7 belief in your status. But election
8 is both free and alterable. You do
9 NOT belong in time. Your place
10 is ONLY in eternity, where God
11 Himself placed you forever.
12 T 5 H 3. Guilt feelings are the
13 PRESERVERS of time. They induce
14 fears of FUTURE retaliation or
15 abandonment, and thus ensure that
16 the future will remain like the present 32
17 This IS the ego’s continuity, and gives
18 it a false sense of security through
19 the belief that you cannot escape from it.
20 But you can and MUST. God offers you
21 the continuity of eternity in exchange.
22 When you will to make this exchange,
23 you will simultaneously exchange guilt
24 for peace, viciousness for love,

32
Ur changes “present” to “past”

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(N 6:143)(Ur 259-260)

1 and pain for joy. T 5 H 4. My role is only to


2 unchain your will and make it
3 free. Your egos cannot accept this
4 freedom, and will oppose your free
5 decision at every possible moment,
6 and in every possible way.(260)#C 87 And as
7 its maker, you KNOW what it
8 can do, because you GAVE IT the ability
9 to do it. The mind does indeed
10 know its power, because the mind
11 does indeed know God. Remember
12 the Kingdom always, and remember
13 that you who are part of it cannot
14 BE lost. The mind that was in
15 me IS in you, for God creates
16 with perfect fairness. Let the Holy Spirit
17 remind you always of His fairness,
18 and let me teach you how to
19 share it with your brothers. How
20 else can the chance to claim it
21 for yourself be given you?
22 T 5 H 5. What you do not understand
23 is that the two voices speak for
24 different interpretations of the same thing

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(N 6:144)(Ur 260)

1 simultaneously, or almost simultaneously, for the ego


2 always speaks first. Alternate interpretations
3 are unnecessary until the first one has been
4 made, and speaking itself was unnecessary
5 before the ego was made. The ego speaks
6 in judgment, and the Holy Spirit reverses its
7 decisions, much as the Supreme Court
8 has the power to reverse the lower court’s
9 decision about the laws of this world.
10 T 5 H 6. The ego’s decisions are ALWAYS
11 wrong, because they are based on a
12 complete fallacy which they are made to
13 uphold. NOTHING it perceives is interpreted
14 correctly. Not only does it cite
15 scripture for its purpose, but it
16 even interprets scripture as a
17 witness for itself. The Bible is a
18 fearful thing to the ego, because of its
19 prejudiced judgment. Perceiving it
20 as fearful, it interprets it fearfully.
21 Having made YOU afraid, you do not
22 appeal to the higher court, because you
23 believe its judgment would be
24 AGAINST you. (261)#C 88

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(N 6:145)(Ur 261)

1 T 5 H 7. We need cite only a few examples


2 to see how the ego’s interpretations have
3 mislead you. A favorite ego
4 quotation is “As ye sow, so shall ye reap.”  33
5 Another is “Vengeance is mine sayeth the Lord.”  34 Still another
6 is “I will visit the sins of the fathers
7 unto the third and the fourth generation.”  35 And
8 also, “The wicked shall perish.”  36 There
9 are many others, but if you will let the
10 Holy Spirit re-interpret these in its own
11 light, they will suffice.
12 T 5 H 8. “As ye sow, so shall ye
13 reap” merely means that what you
14 believe to be worth cultivating you will
15 cultivate in yourself. Your judgment
16 of what is worthy DOES make it
17 worthy for you.
18 T 5 H 9. “Vengeance is mine sayeth the
19 Lord” is easily explained if you
20 remember that ideas increase
21 only by being shared. This quotation
22 therefore emphasizes the fact that vengeance
23 CANNOT be shared. Give it therefore to the

33
2 Corinthians 9:6 But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.
34
Deuteronomy 32:35 Vengeance is Mine, and recompense; Their foot shall slip in due time; For the day of their calamity is at hand, And the
things to come hasten upon them.'
Romans 12:19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the
Lord.
35
Exodus 34:7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity
of the fathers upon the children and the children's children to the third and the fourth generation.”
36
Psalm 37:20 But the wicked shall perish; And the enemies of the LORD, Like the splendor of the meadows, shall vanish. Into smoke they
shall vanish away.

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(N 6:146)(Ur 261-262)

1 Holy Spirit, who will undo it in you because


2 it does not BELONG in your mind,
3 which is part of God.
4 T 5 H 10. “I will visit the sins of the fathers
5 unto the third and fourth generation,” as
6 interpreted by the ego, is particularly vicious.
7 It is used, in fact, as an attempt to
8 guarantee its survival beyond itself.
9 Actually, all it really means is
10 that the Holy Spirit in later generations
11 retains the power to interpret CORRECTLY
12 what former generations have thought,
13 and thus release THEIR thoughts from
14 the ability to produce fear ANYWHERE
15 in the Sonship. (262)#C 89
16 T 5 H 11.“The wicked shall perish” is
17 merely a statement of fact, if
18 the word “perish” is properly understood.
19 Every loveless thought MUST be
20 undone, and even the word “undone”
21 is fearful to the ego, which interprets
22 “I am undone” as “I am
23 destroyed.” The ego will NOT be
24 destroyed, because it is part of YOUR

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(N 6:147)(Ur 262)

1 thought. But because it is uncreative,


2 and therefore unsharing, it WILL be re-
3 interpreted entirely, to release you
4 from fear.
5 T 5 H 12. The part of your thought which you have
6 given TO the ego will merely return to the
7 Kingdom, where your whole mind
8 BELONGS. The ego is a form of
9 ARREST, but arrest is merely
10 delay. It does NOT involve the
11 concept of police at all, although
12 the ego welcomes that interpretation.
13 You CAN delay the completion of
14 the Kingdom, but you CANNOT
15 introduce the concept of ASSAULT into
16 it.
17 T 5 H 13. When I said “I am
18 come as a light into the world,”
19 I surely came to share this light
20 with you. Remember the symbolic
21 reference we made before to the ego’s
22 dark glass, and remember also that
23 we said “Do not look there.” It is
24 still true that “Where you

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(N 6:148)(Ur 262)

1 look to find yourself is up to you.”


2 The Higher Court will not condemn you.
3 It will merely dismiss the case against
4 you. There can BE no case against
5 a child of God, and every witness
6 to guilt in God’s creations is
7 bearing false witness to God
8 Himself.
9 T 5 H 14. Appeal everything you believe
10 gladly to God’s own Higher
11 Court, because it speaks for Him,
12 and therefore speaks truly. It WILL dismiss
13 the case against you, however carefully
14 YOU have built it.(263)#C 90 The case may
15 be fool-proof, but it is NOT God-
16 proof. The voice for God will not hear
17 it at all, because it can only
18 witness truly. Its verdict
19 will always be “Thine is the
20 Kingdom,” because it was given you
21 to remind you of what you ARE.
22 T 5 H 15. Your patience with each other
23 is your patience with your selves. Is
24 not a Child of God worth patience?

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(N 6:149)(Ur 263)

1 I have shown you infinite patience, because


2 my will IS that of our Father,
3 from whom I learned of infinite
4 patience. His voice was in me, as
5 it is in you, speaking for patience
6 towards the Sonship, in the name of
7 its Creator. What you need to
8 learn now is that only infinite
9 patience CAN produce immediate
10 effects. This is the way in which
11 time is exchanged for eternity.
12 Infinite patience calls upon infinite
13 Love, and by producing results
14 NOW renders time unnecessary.
15 T 5 H 16. To say that time is
16 temporary is merely to repeat the
17 obvious redundant. We have repeatedly
18 said that time is a learning
19 device which will be abolished
20 when it is no longer useful. The
21 Holy Spirit, who speaks for God in
22 time, also knows that time
23 is meaningless. He reminds you
24 of this in every passing moment

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T 5 I. The Eternal Fixation (*N 586 6:150)


(N 6:150)(Ur 263)

1 of time, because it is His special


2 function to return YOU to
3 eternity and remain to bless YOUR
4 creations there. He is the
5 only blessing you can truly
6 give, because He is so truly
7 blessed. And because He has
8 been given you so freely
9 by God, you must give
10 Him as you received Him. (264)# C 91
11 T 5 I 1. The concept of “set” is among
12 the better psychological percepts. Actually,
13 it is used quite frequently in the Bible,
14 and also here, under many different
15 terms. “God will keep him in perfect
16 peace whose mind is stayed
17 (or set) on Thee because he trusteth
18 in Thee,”  37 T 5 I 2. The pronouns here are confusing
19 without explanation, and the attempt to
20 shift “Thee” to “Him” is a
21 misinterpretation. The statement
22 means that God’s peace is
23 set in the Holy Spirit, because it is fixed on
24 God. It is also fixed in you.
25 You, then, ARE fixed in the peace

37
Isaiah 26:3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.

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(N 6:151)(Ur 264)

1 of God.
2 T 5 I 3. The concept of “fixation” is
3 a very helpful one, which Freud
4 understood perfectly. Unfortunately, he
5 lost his understanding because he was afraid, and as
6 you know all too well, fear is
7 incompatible with good judgment.
8 Fear DISTORTS thinking, and therefore
9 DISorders thought. Freud’s system
10 of thought was extremely ingenious,
11 because Freud was extremely ingenious. A
12 mind MUST endow its thoughts
13 with its own attributes. This is
14 its inherent STRENGTH, even though
15 it may misuse its power.
16 T 5 I 4. Freud lost much of the potential
17 value of his own thought system
18 because, much like Cayce, he did
19 NOT include himself in it. This IS a
20 dissociated state, because the thinker
21 cuts himself off from his thoughts.
22 Freud’s thought was so conflicted
23 that he could not have retained his sanity
24 as HE saw it WITHOUT dissociating. (265)#C 92

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(N 6:152)(Ur 265)

1 This is why the many contradictions which are


2 quite apparent in his thinking became
3 increasingly less apparent to HIM.
4 T 5 I 5. A man who knows what
5 fixation REALLY means and does
6 NOT yield to it is terribly afraid.
7 Fixation is the pull of God, on
8 whom your mind IS fixed because
9 of the Holy Spirit’s irrevocable set.
10 “Irrevocable” means “cannot be called
11 back or redirected.” The
12 irrevocable nature of the Holy Spirit’s
13 set is the basis for its unequivocal
14 voice. The Holy Spirit NEVER changes its
15 mind. Clarity of thought CANNOT
16 occur under conditions of vacillation.
17 Unless a mind is fixed in its
18 purpose, it is NOT clear. But
19 clarity literally means the state of
20 light, and enlightenment IS
21 understanding. It stands UNDER
22 perception because you have denied it as the REAL foundation
23 of thought. This is the basis for
24 ALL delusional systems.

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(N 6:153)(Ur 265)

1 T 5 I 6. The concept of fixation, as Freud


2 saw it, has a number of real learning
3 advantages. First, it recognizes that
4 man CAN be fixated at a
5 point in development which does NOT
6 accord with a point in time. This
7 clearly could have been a means
8 toward real release from the time
9 belief, had Freud pursued it with
10 an open mind. But Freud suffered
11 all his life from refusal to
12 allow eternity to dawn upon his
13 mind, and enlighten it truly.
14 As a result, he overlooked NOW
15 entirely, and merely saw the
16 continuity of past and future.
17 T 5 I 7. Second, although he misinterpreted
18 what the Holy Spirit told him, or
19 better, reminded him of, he
20 was too honest to deny more than
21 he had to, to keep his fear in
22 tolerable bounds, as he perceived the
23 situation. Therefore, he EMPHASIZED that

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(N 6:154)(Ur 265-266)

1 the point in development at which the mind is


2 fixated is more real to ITSELF
3 than the external reality with which it
4 DISagrees. (266)#C 93 This again could have
5 been a powerful RELEASE mechanism, had
6 Freud not decided to involve
7 it in such a strong defense
8 system because he perceived it as an attack.
9 T 5 I 8. Third, although Freud per interpreted
10 fixation as irrevocable danger
11 points to which the mind can always
12 regress, ? ????? the concept can
13 also be interpreted as an irrevocable
14 call to sanity which the mind cannot
15 LOSE. Freud saw return as a
16 threat to maturity because he did not
17 understand prodigality. He merely
18 interpreted it as squandering.
19 Actually, “prodigal” also means careful. This
20 confusion between careful and careless led
21 him to confuse the escape from
22 care with something desirable. In
23 fact, he even went so far as to
24 equate it quite literally WITH desire.

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(N 6:155)(Ur 266-267)

1 T 5 I 9. But throughout his thought-


2 system, the “threat” of fixation remained,
3 and could never be completely
4 eliminated by any living human
5 being anywhere. Essentially, this
6 was the basis of his pessimism.
7 This was personally as well as theoretically
8 ??? the case. Freud tried every
9 means his very inventive mind could
10 devise to set up a form of therapy
11 which could enable the mind to escape
12 from fixation forever, even though he
13 KNEW this was impossible. The knowledge
14 plagued his belief in his own thought-
15 system at every turn, because he was
16 both a healer and an honest
17 man and therefore necessarily a
18 healer. He was therefore only PARTIALLY
19 insane at the perceptual level, and was
20 unable to relinquish the hope of
21 release even though he could not
22 cope with it. (267)# C 94
23 T 5 I 10. The reason for this amount of
24 detail is because YOU are in the same

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(N 6:156)(Ur 267)

1 position. You are were eternally fixated


2 on God in your creation, and the pull of
3 this fixation is so strong that you
4 will never overcome it. The reason
5 is perfectly clear. The fixation is
6 on a level that is so lofty high that
7 it cannot BE surmounted. You are
8 ALWAYS being pulled back to
9 your Creator because you belong in Him.
10 T 5 I 11. Do you REALLY believe you can
11 make a voice that can drown out
12 His? Do you REALLY believe that you can
13 devise a thought-system which can
14 separate you from His? Do you
15 REALLY believe that you can plan
16 for your safety and joy
17 better than He can? You need
18 be neither careful nor careless.
19 You need merely cast all
20 your cares upon Him because He
21 careth for YOU. You ARE His
22 care because He loves you. His
23 voice reminds you always that
24 all hope is yours BECAUSE of
25 His care.

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(N 6:157)(Ur 267-268)

1 T 5 I 12. You CANNOT choose to escape His


2 care, because that is not His will.
3 But you CAN choose to accept His
4 care, and use the infinite power OF
5 His care for all those He
6 created BY it. There have been many
7 healers who did not heal themselves.
8 They have not moved mountains by their
9 faith because their faith was not 38 WHOLE.
10 Some of them have healed the sick at times,
11 but they have not raised the dead. Unless
12 the healer heals HIMSELF, he does NOT
13 believe that there is no order in miracles.
14 He has not learned that EVERY
15 mind that God created is equally
16 worthy of being healed because GOD
17 made CREATED IT WHOLE. (268)#C 95
18 T 5 I 13. You are asked merely to
19 return to God the mind as HE
20 created it. He asks you only
21 for what He gave, knowing that
22 this giving will heal YOU. Sanity
23 IS wholeness. And the sanity of
24 your brothers IS yours. Why

38
The Ur manuscript is illegible between the words “faith” and “whole”. The Notes has “was not.”

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(N 6:158)(Ur 268)

1 should you listen to the endless insane calls


2 which you think are made upon you, when you KNOW
3 the voice of God Himself is in you?
4 God commended His Spirit to
5 you, asking and asks that you commend
6 yours to Him. He wills to keep
7 it in perfect peace because you are of
8 one mind and Spirit with Him.
9 T 5 I 14. Excluding yourself from the
10 Atonement is the ego’s last-ditch
11 defense of its own existence.
12 It reflects both the ego’s need to
13 separate, and your willingness to
14 side with its separateness. This
15 willingness means that YOU DO NOT
16 WANT TO BE HEALED. When I told
17 Bill that there is “just one more
18 thing,” he heard me very well. I
19 hope he will hear me as well
20 now. His intelligent mishearing
21 of “river” as “rivet” showed that,
22 even though he wanted release, he was
23 not able to cope with it at the time.
24 T 5 I 15. But the time IS now. You

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(N 6:159)(Ur 268)

1 have not been asked to work out the Plan


2 of Salvation yourselves, because, as I told
3 you before, the Remedy for what you have
4 made is NOT of your own making. God
5 Himself gave you the perfect correction
6 for everything you have made which is not in
7 accord with His Holy Will. I have
8 made His Plan perfectly clear and
9 perfectly explicit to you, and have also
10 told you of your part in His Plan and
11 how urgent it is that you fulfill it.
12 T 5 I 16. There is time for delay, but there
13 need not be. God weeps at the
14 sacrifice of His children who believe
15 they are lost to Him. The “one more
16 thing” that Bill must learn is
17 merely that he is NOT the one
18 more. He is both ONE and AT
19 ONE. If he will learn this NOW,
20 he will be willing in accord with the
21 last judgment, which is really only
22 the Biblical reminder of the
23 inevitability of self-INCLUSION. This
24 is what “Physician, heal thyself” really
25 means. Bill has frequently

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(N 6:160)(Ur 268-269)

1 observed for HIMSELF that this is hard


2 to do. He has, however, been
3 perfectly aware of (269)#C 96 JUST what YOU
4 should do about it.
5 T 5 I 17. You might ask him for
6 me whether he does not think he
7 might be dissociating HIMSELF from
8 his own awareness, since he is so
9 clear about the remedy for YOU.
10 You might also remind him that to
11 whatever extent he separates
12 himself from you, he is separating
13 himself from ME. This IS a collaborative
14 venture. Let me therefore return his
15 own ideas to him, so that you
16 can share them and thus help each
17 other to help me.
18 T 5 I 18. But let me first remind you
19 of something I told you myself.
20 Whenever you are not wholly joyous, it is
21 because you have reacted with a lack of love to some Soul
22 which God created. Perceiving this
23 as sin, you become defensive because
24 you EXPECT ATTACK. The decision to

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(N 6:161)(Ur 269)

1 react in that way, however, was YOURS,


2 and can therefore be undone. It CANNOT be
3 undone by repentance in the usual
4 sense, because this implies guilt. If you
5 allow yourself to feel guilty, you will
6 REINFORCE 39 the error, rather than allowing
7 it to be undone FOR you.
8 T 5 I 19. Decisions CANNOT be difficult. This is
9 obvious if you realize that you must ALREADY
10 have made a decision NOT to be
11 wholly joyous if that is what you
12 feel. Therefore, the first step in the undoing
13 is to recognize that YOU did did
14 ACTIVELY DECIDED WRONGLY, BUT CAN
15 AS ACTIVELY DECIDE OTHERWISE.
16 T 5 I 20. Be very firm with yourselves
17 in this, and keep yourselves fully aware
18 of the fact that the UNDOING process, which
19 does NOT come about from you, is
20 nevertheless WITHIN you because God
21 placed it there. YOUR part is
22 merely to return your thinking to the
23 point at which the error was made, and
24 give it over to the Atonement in peace.

39
Ur does not emphasize this word.

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(N 6:162)(Ur 269-270)

1 Say to yourselves the following, as sincerely


2 as you can, remembering that the
3 Holy Spirit will respond fully to your
4 slightest invitation: (270)#C 97
5 I must have decided wrongly because I
6 am NOT at peace.
7 I made the decision myself, and can
8 but I can also decide otherwise.
9 I WILL to decide otherwise, because
10 I WANT to be at peace.
11 I do NOT feel guilty, because the
12 Holy Spirit will undo ALL the consequences of
13 my wrong decision IF I WILL LET HIM.
14 I WILL to let Him by allowing
15 Him to decide for God for me.

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A Course in Miracles Volume I Chapter 6 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 6 - ATTACK AND FEAR...............................................................................................................1


T 6 A. Introduction (*N 599 6:163).....................................................................................................1
(N 6:163)(Ur 271) ............................................................................................................................ 1
(N 6:164)(Ur 271) ............................................................................................................................ 2
T 6 B. The Message of the Crucifixion (*N 601 6:165)......................................................................3
(N 6:165)(Ur 271-272)..................................................................................................................... 3
(N 6:166)(Ur 272) ............................................................................................................................ 4
(N 6:167)(Ur 272) ............................................................................................................................ 5
(N 6:168)(Ur 272-273)..................................................................................................................... 6
(N 6:169)(Ur 273) ............................................................................................................................ 7
(N 6:170)(Ur 273-274)..................................................................................................................... 8
(N 6:171)(Ur 274) ............................................................................................................................ 9
(N 6:172)(Ur ---) ............................................................................................................................ 10
(N 6:173)(Ur ---) ............................................................................................................................ 11
(N 6:174)(Ur 274-275)................................................................................................................... 12
(N 6:175)(Ur 275) .......................................................................................................................... 13
(N 6:176)(Ur 275) .......................................................................................................................... 14
(N 6:177)(Ur 275) .......................................................................................................................... 15
(N 6:178)(Ur 276) .......................................................................................................................... 16
(N 6:179)(Ur 276) .......................................................................................................................... 17
(N 6:180)(Ur 276-277)................................................................................................................... 18
(N 6:181)(Ur 277) .......................................................................................................................... 19
(N 6:182)(Ur 277-278)................................................................................................................... 20
T 6 C. The Uses of Projection (*N 618 6:182) ..................................................................................20
(N 6:183)(Ur 278) .......................................................................................................................... 21
(N 6:184)(Ur 278) .......................................................................................................................... 22
(N 6:185)(Ur 278-279)................................................................................................................... 23
(N 6:186)(Ur 279) .......................................................................................................................... 24
(N 6:187)(Ur 279-280)................................................................................................................... 25
(N 6:188)(Ur 280) .......................................................................................................................... 26
(N 6:189)(Ur 280) .......................................................................................................................... 27
(N 6:190)(Ur 280-281)................................................................................................................... 28
(N 6:191)(Ur 281) .......................................................................................................................... 29
(N 6:192)(Ur 281) .......................................................................................................................... 30
T 6 D. The Relinquishment of Attack (*N 625 6:193) .....................................................................31
(N 6:193)(Ur 282) .......................................................................................................................... 31
(N 6:194)(Ur 282) .......................................................................................................................... 32
(N 6:195)(Ur 282-283)................................................................................................................... 33
(N 6:196)(Ur 283) .......................................................................................................................... 34
(N 6:197)(Ur 283) .......................................................................................................................... 35
T 6 E. The Only Answer (*N 634 6:198) ..........................................................................................36
(N 6:198)(Ur 284) .......................................................................................................................... 36
(N 6:199)(Ur 284) .......................................................................................................................... 37
(N 6:200)(Ur 284-285)................................................................................................................... 38
(N 6:201)(Ur 285) .......................................................................................................................... 39
(N 6:202)(Ur 285) .......................................................................................................................... 40

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(N 6:203)(Ur 285-286)................................................................................................................... 41
(N 6:204)(Ur 286-287)................................................................................................................... 42
(N 6:205)(Ur 287) .......................................................................................................................... 43
(N 6:206)(Ur 287-288)................................................................................................................... 44
(N 6:207)(Ur 288) .......................................................................................................................... 45
T 6 F. “To Have, Give All to All” (*N 644 6:208) ............................................................................46
(N 6:208)(Ur 288-289)................................................................................................................... 46
(N 6:209)(Ur 289) .......................................................................................................................... 47
(N 6:210)(Ur 289-290)................................................................................................................... 48
(N 6:211)(Ur 290) .......................................................................................................................... 49
(N 6:212)(Ur 290-291)................................................................................................................... 50
(N 6:213)(Ur 291) .......................................................................................................................... 51
(N 6:214)(Ur 291) .......................................................................................................................... 52
(N 6:215)(Ur 291-292)................................................................................................................... 53
(N 6:216)(Ur 292) .......................................................................................................................... 54
(N 6:217)(Ur 292) .......................................................................................................................... 55
T 6 G. “To Have Peace, Teach Peace to Learn It” (*N 654 6:218) ................................................56
(N 6:218)(Ur 293) .......................................................................................................................... 56
(N 6:219)(Ur 293-294)................................................................................................................... 57
(N 6:220)(Ur 294) .......................................................................................................................... 58
(N 6:221)(Ur 294-295)................................................................................................................... 59
(N 6:222)(Ur 295) .......................................................................................................................... 60
(N 6:223)(Ur 295) .......................................................................................................................... 61
(N 6:224)(Ur 295-296)................................................................................................................... 62
(N 6:225)(Ur 296) .......................................................................................................................... 63
(N 6:226)(Ur 296-297)................................................................................................................... 64
64T 6 H. “Be Vigilant Only for God and His Kingdom” ................................................................65
(N 6:227)(Ur 298) .......................................................................................................................... 65
(N 6:228)(Ur 298-299)................................................................................................................... 66
(N 6:229)(Ur 299) .......................................................................................................................... 67
(N 6:230)(Ur 299-300)................................................................................................................... 68
(N 6:231)(Ur 300) .......................................................................................................................... 69
(N 6:232)(Ur 300-301)................................................................................................................... 70
(N 7:03)(Ur 301) ............................................................................................................................ 71
(N 7:04)(Ur 301-302)..................................................................................................................... 72
(N 7:05)(Ur 302) ............................................................................................................................ 73
(N 7:06)(Ur 302-303)..................................................................................................................... 74
(N 7:07)(Ur 303) ............................................................................................................................ 75

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Chapter 6 - Attack and Fear


T 6 A. Introduction (*N 599 6:163)
(N 6:163)(UR 271)
1 I read the 2 things and asked the H.S.
2 in me to listen in case our brother
3 wanted to have some of ????? will use it
4 to answer his ?????
5 beginning because he ALWAYS wants to ????
6 him.
7 Not Transcribed from here
8 T 6 A 1. The 1 relationship of anger to attack
9 is obvious, but the inevitable ????? association
10 of anger and FEAR is not always
11 so clear. Anger ALWAYS
12 involves PROJECTION OF SEPARATION,
13 which must ultimately be accepted
14 as entirely one’s own
15 responsibility. Anger cannot
16 occur unless you believe
17 that you have BEEN attacked;
18 the attack was UNJUST, 2 and you are in
19 no way responsible for it.
20 Given these three wholly irrational
21 premises, the equally irrational
22 conclusion that a brother is
23 worthy of attack rather than of
24 love follows. What can be

1
Ur inserts “March 22, 1966”
2
Ur has “justified” instead of “unjust”.

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(N 6:164)(UR 271)
1 expected from insane premises
2 EXCEPT an insane conclusion?
3 T 6 A 2. The way to undo an insane
4 conclusion is always to consider
5 the sanity of the premises on which
6 it rests. You cannot
7 BE attacked, attack HAS no
8 justification, and you
9 ARE responsible for what you
10 believe. You have been asked
11 to take me as your model
12 for learning. And we have often
13 said that an extreme example is
14 a particularly helpful learning
15 device. EVERYONE teaches, and
16 teaches all the time. This
17 is a responsibility which he assumes
18 inevitably, the moment he has
19 accepted any premises at all.
20 And NO ONE can organize his
21 life without ANY thought system.
22 Once he has developed a thought
23 system of any kind, he lives by
24 it and TEACHES it.

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T 6 B. The Message of the Crucifixion (*N 601 6:165)


(N 6:165)(Ur 271-272)
1 T 6 A 3. You have been chosen to
2 teach the Atonement precisely
3 BECAUSE you have been EXTREME examples of
4 allegiance to your thought systems,
5 and therefore have developed the capacity FOR
6 allegiance. It has indeed been
7 misplaced. Bill had become an
8 outstanding example of allegiance to
9 apathy, and you had 3 become a
10 startling example of fidelity to
11 variability. But this IS a
12 form of faith, which you yourselves
13 had grown willing to redirect.
14 You cannot doubt the STRENGTH of your
15 devotion when you consider how
16 faithfully you observed it. It was
17 quite evident that you had
18 ALREADY developed the ability to follow
19 a better model, if you could
20 ACCEPT it.(#272)#C 99
21 T 6 B 1. We have not dwelt upon the
22 crucifixion, because of its
23 fearful connotations. The only
24 emphasis we laid upon it was that it was

3
Ur replaces “had” with “have”

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(N 6:166)(UR 272)
1 NOT a form of punishment.
2 But we know that nothing can be
3 really explained only in negative
4 terms. There is a positive interpretation
5 of the crucifixion which is wholly devoid
6 of fear, and therefore wholly benign in
7 what it teaches, if it is properly
8 understood. It is nothing more
9 than an extreme example. Its
10 value, like the value of any teaching
11 device, lies solely in the kind of
12 learning it facilitates. It can
13 be, and has been, misunderstood.
14 But this is only because the fearful
15 are apt to perceive fearfully.
16 T 6 B 2. I told you before that you
17 can always call on me to
18 share my decision and thus MAKE
19 IT STRONGER. I also told you
20 that the crucifixion was the last foolish
21 journey that the Sonship need
22 take, and that it should mean 4
23 RELEASE from fear to everyone 5 who
24 understands it. While we emphasized

4
The Urtext manuscript has “means” here although the Notes and the HLC both have “mean” which is better grammar.
5
Ut has “anyone” in place of “everyone”

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(N 6:167)(UR 272)
1 the Resurrection only before, the purpose of
2 the crucifixion and how it actually LED
3 to the Resurrection was not clarified at that
4 time. Nevertheless, it has a
5 definite contribution to make to your own
6 lives, and if you will consider it
7 WITHOUT fear, it will help you
8 understand your own role as teachers.
9 T 6 B 3. You have reacted for years AS
10 IF you were being crucified. This is
11 a marked tendency of the
12 separated, who ALWAYS refuse
13 to consider what they have done to
14 THEMSELVES. Projection means
15 anger, anger fosters assault,
16 and assault promotes fear. The
17 real meaning of the crucifixion lies
18 in the APPARENT intensity of the
19 assault of some of the Sons of
20 God upon another a brother.
21 This, of course, is impossible, and
22 must be fully understood AS
23 an impossibility. In fact,
24 unless it IS fully understood as

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(N 6:168)(UR 272-273)
1 ONLY that, I cannot serve as a real
2 model for learning.
3 T 6 B 4. Assault can ultimately be made
4 ONLY on the body. There is little
5 doubt that one BODY can assault
6 another, and can even destroy it.
7 But if destruction ITSELF is impossible,
8 then ANYTHING that is destructible
9 CANNOT 6 be real. Therefore, its
10 destruction does NOT justify
11 anger. To the extent (#273)#C 100 to which you believe
12 it DOES, you MUST be accepting
13 false premises and TEACHING THEM
14 TO OTHERS.
15 The message which the crucifixion was intended
16 to teach was that it is not necessary to
17 perceive ANY form of assault
18 as 7 persecution because you cannot BE
19 persecuted. If you respond with
20 anger, you MUST be equating
21 yourself with the destructible, and are
22 therefore regarding yourself insanely.
23 I have made it perfectly clear
24 that I am like you, and you are
25 like me. But our fundamental

6
Ur does not emphasize this word.
7
Ur replaces “as” with “in”

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(N 6:169)(UR 273)
1 equality can be demonstrated only through
2 joint decision. T 6 B 5. You are free to
3 perceive yourselves as persecuted if
4 you chose. 8 But you might remember
5 when you DO chose 9 to react that
6 way that I WAS persecuted as
7 the world judges, and did NOT
8 share this evaluation for myself. And
9 because I did not share it, I
10 did NOT strengthen it. I
11 therefore offered a DIFFERENT
12 interpretation of attack, and one which
13 I DO want to share with you.
14 If you will BELIEVE it, you will help
15 me TEACH it.
16 T 6 B 6. We have said before, “As you
17 teach so shall you learn.” If you
18 react as if you are persecuted, you
19 ARE teaching persecution. This is
20 not a lesson which the Sons of God
21 should WANT to teach if they are
22 to realize their own salvation. Rather
23 teach your own perfect immunity, which
24 IS ?? truth the truth in you, and

8
The Urtext manuscript and the Notes both have “chose” here, changed in later versions to “choose” which seems to fit much better.
9
Ur changes “chose” to “choose” which looks like a spelling correction.

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(N 6:170)(UR 273-274)
1 KNOW that it cannot be assailed. Do
2 not protect it yourselves, or you have
3 believed that it IS assailable. You
4 are not asked to BE crucified, because
5 that was part of my own teaching
6 contribution. You are merely asked
7 to follow my example in the face of
8 much less extreme temptations
9 to misperceive, and NOT to
10 accept them falsely as justifications for
11 anger.
12 T 6 B 7. There can BE no justification for the
13 unjustifiable. Do not believe there
14 is, and do not TEACH that there is.
15 Remember always that what you believe you
16 WILL teach. Believe with me,
17 and we will become equal as
18 teachers. YOUR resurrection is your
19 re-awakening. I am the model
20 for rebirth, but rebirth itself
21 is merely the dawning on your
22 minds of what is already
23 in them. (#274)#C 101 God placed it there
24 Himself, and so it is true forever.

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(N 6:171)(UR 274)
1 I believed in it, and therefore made
2 it forever true for me. Help
3 me to teach it to our brothers
4 in the name of the Kingdom of God.
5 But first believe that it is true
6 for you, or you will teach amiss.
7 T 6 B 8. My brothers slept during the
8 so-called “agony in the garden,” but
9 I could not be angry with them, because I
10 had learned I could not BE
11 abandoned. Peter swore he
12 would never deny me, but he
13 did so three times. It should
14 be noted that he did offer to
15 defend me with the sword, which was I
16 naturally refused, not being at all
17 in need of bodily protection. I
18 AM sorry when my brothers do
19 not share my decision to hear
20 (and be) only one voice, because it
21 weakens them as teachers AND learners.
22 But yet I know that they cannot
23 really betray themselves or me,
24 and that it is still on them that I

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(N 6:172)(UR ---)
1
2
3
4
5

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(N 6:173)(UR ---)
1 You will never get a control message from
2 me because I speak with one voice.
3 I promised I would edit the notes with
4 you.
5
6 173
7
8
9 Cornell – Wash.
10
11
12 MUST build my church.
13 T 6 B 9. There is no choice in this, because
14 only you can BE the foundation
15 of God’s Church. A church
16 is where an altar is, and the
17 presence of the altar is what
18 cr makes it a Church. Any
19 Church which does not inspire
20 love has a hidden altar which
21 is not serving the purpose for which
22 God intended it. I must
23 found His Church on you
24 because you, who accept me as a

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(N 6:174)(UR 274-275)
1 model are literally my disciples.
2 Disciples are followers, but if the model
3 they follow has chosen to SAVE THEM
4 PAIN IN ALL RESPECTS, they are
5 probably unwise NOT to follow him.
6 T 6 B 10. I elected, both for your
7 sake AND mine, to demonstrate
8 that the most outrageous assault, as
9 judged by the ego, did not matter.
10 As the world judges these things, but NOT
11 as God knows them, I was betrayed,
12 abandoned, beaten, torn, and finally
13 killed. It was perfectly clear that this
14 was only because of the projection of others
15 onto me, because I had not
16 harmed anyone and had healed
17 many. We are still equal as
18 learners, even though we need not have
19 equal experiences. The Holy Spirit is
20 glad when you can learn enough from
21 MINE to be re-awakened by them.
22 That was their only purpose, and that
23 is the only respect way (#275 )#C 102 in which I can be
24 perceived as the Way, the Truth, and the Light.

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(N 6:175)(UR 275)
1 T 6 B 11. When you hear only one voice,
2 you are never called on to sacrifice.
3 On the contrary, by enabling
4 YOURSELVES to hear the Holy Spirit in others,
5 you can learn from their experiences
6 and gain from them WITHOUT experiencing
7 them. That is because the Holy Spirit IS
8 one, and anyone who listens is
9 inevitably led to demonstrate
10 His way for ALL. You
11 are not persecuted, nor was I. You
12 are not asked to repeat my
13 experience, because the Holy Spirit which we
14 SHARE, makes this unnecessary. But
15 to use my experiences constructively
16 for yourselves, you must still
17 follow my example in how to perceive
18 them.
19 T 6 B 12. My brothers and yours are
20 constantly engaged in justifying
21 the unjustifiable. My one lesson,
22 which I must teach as I learned,
23 is that no perception of
24 judgment which is out of accord

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(N 6:176)(UR 275)
1 with the judgment of the Holy Spirit CAN
2 be justified. I undertook to
3 show this was true even in a
4 very extreme case, merely because this
5 would serve as a good
6 teaching aid to those whose
7 temptations to an give in to
8 anger and assault would NOT be
9 as extreme.
10 T 6 B 13. I will, with God Himself,
11 that none of His Sons should
12 suffer. Remember that the Holy Spirit
13 is the communication link between
14 God the Father and His separated
15 Sons. If you will listen to His
16 voice, you will know that you
17 cannot either hurt or BE hurt,
18 but that many need your
19 blessing to help them hear this for
20 themselves. When you perceive
21 only this need in them, and do not
22 respond to any others, you will have
23 learned of me, and be as eager to
24 share your learning as I am.

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(N 6:177)(UR 275)
1 The crucifixion CANNOT be shared,
2 because it is the symbol of projection. But
3 the Resurrection IS the symbol of
4 sharing, because the re-awakening
5 of every Son of God is necessary
6 to ?make? enable the Sonship to know its
7 wholeness. Only this IS knowledge.
8 T 6 B 14. The message of the crucifixion is very
9 simple and perfectly clear: “teach
10 ONLY love, for that is what you
11 ARE.” If you interpret it in any other
12 way, you are using it as a weapon
13 for assault rather than as the call to
14 peace for which it was intended. The
15 Apostles often misunderstood it, and
16 always for the same reason that
17 makes anyone misunderstand
18 anything. Their (#276 )#C 103 own imperfect
19 love made them vulnerable to projection,
20 and out of their own fear they
21 spoke of the wrath of God as His
22 RETALIATORY weapon. They also
23 could not speak of the crucifixion
24 entirely without anger, because their

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(N 6:178)(UR 276)
1 own sense of guilt had made them angry.
2 Among ??
3 T 6 B 15. There are two glaring examples of upside-
4 down thinking in the New Testament,
5 whose whole Gospel is only the
6 message of love. These are not at all like
7 the several slips into impatience which I made,
8 because I had learned the Atonement
9 prayer, which I also came to teach,
10 too well to engage in upside-
11 down thinking myself. (Cor??????t to
12 Bill) If the Apostles had not
13 felt guilty, they never could have
14 quoted ME as saying, “I come
15 not to bring peace but a sword.”
16 This is clearly the exact opposite of
17 everything I taught.
18 T 6 B 16. Nor could they have described
19 my reactions to Judas Iscariot
20 as they did, if they had really
21 understood ME. They could not 10
22 believe that I could 11 not have
23 said, “Betrayest thou the Son of
24 Man with a kiss?” unless I

10
Ur replaces “believe” with “have believed”
11
The manuscript has “not” typed between the lines which is also present in the Notes. However, this very much appears to be an error since it
really makes no sense to say “They could not have believed that I could not have said, ‘Betrayest though the Son of Man with a kiss?’ unless I
BELIEVED IN BETRAYAL.” It has to be either “I could not have said …” or “They could not believe I could have said…” but it can’t be both.

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(N 6:179)(UR 276)
1 BELIEVED IN BETRAYAL. The whole
2 message of the crucifixion was simply that I
3 did NOT. The “punishment” which
4 I am said to have ?meted? called
5 forth upon Judas was a similar
6 reversal. Judas was my brother and
7 a Son of God, as much a part
8 of the Sonship as myself. Was it
9 likely that I would condemn him
10 when I was ready to demonstrate
11 that condemnation is impossible?
12 T 6 B 17. I am very grateful to the
13 Apostles for their teaching, and
14 fully aware of the extent of their
15 devotion to me. But as you read
16 their teachings, remember that I
17 told them myself that there was much
18 they would understand later, because they
19 were NOT wholly ready to follow me
20 at the time. I emphasize this only
21 because I do not want you to
22 allow ANY fear to enter into the
23 thought system toward which I
24 am guiding you. I do NOT

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(N 6:180)(UR 276-277)
1 call for martyrs but for TEACHERS.
2 T 6 B 18. Bill is an outstanding example
3 of this confusion, and has literally believed
4 for years that teaching IS
5 martyrdom. This is because he thought
6 thinks thought, and still thinks at
7 times, that teaching leads to
8 crucifixion rather than to re-awakening.
9 The upside-down nature of this
10 association is so obvious that (#277)#C 104 he could only
11 have made it BECAUSE he felt guilty.
12 No-one is “punished” for sins, bec.
13 and the Sons of God are not sinners.
14 ANY concept of “punishment”
15 involves the projection of blame, and
16 REINFORCES the idea that blame is
17 justified. The behavior that results
18 is a LESSON IN BLAME, just as
19 all behavior teaches the beliefs that
20 motivate it.
21 T 6 B 19. The crucifixion was a complex of
22 behaviors of is arising out of clearly opposed
23 thought systems. As such, it is the
24 perfect symbol of conflict between

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(N 6:181)(UR 277)
1 the ego and the Son of God. It was as much
2 intrapersonal as interpersonal
3 then, just as it is now, and it is
4 still just as real. But BECAUSE
5 it is just as real now, its lesson,
6 too, has equal reality WHEN IT IS
7 LEARNED. I do not need
8 gratitude any more than I needed
9 protection. But YOU need to develop
10 your weakened ability to BE grateful,
11 or you cannot appreciate God. HE does
12 not need your appreciation, but you DO.
13 T 6 B 20. You cannot love what you do
14 not appreciate, and FEAR MAKES APPRECIATION
15 IMPOSSIBLE. Whenever you are afraid
16 of what you are, you do not appreciate
17 it, and will therefore reject it. As a
18 result, you will TEACH REJECTION. The
19 power of the Sons of God is operating
20 all the time, because they were created
21 as creators. Their influence on
22 EACH OTHER is without limit, and MUST
23 be used for their joint salvation.
24 Each one MUST learn to teach

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(N 6:182)(UR 277-278)
T 6 C. The Uses of Projection (*N 618 6:182)
(line 8)
1 that all forms of rejection are
2 utterly meaningless.
3 T 6 B 21. The separation IS the notion of rejection.
4 As long as you teach this, YOU
5 still believe it. This is NOT as God
6 thinks, and you must think as He
7 thinks if you are to know Him
8 again.T 6 C 1. Any split in will MUST
9 involve a rejection of part of
10 it, and this IS the belief in separation.
11 The wholeness of God, which IS His
12 peace, cannot be appreciated EXCEPT by
13 a whole mind, which ??? recognizes
14 the wholeness of God’s creation and
15 BY this recognition knows its Creator.
16 T 6 C 2. Exclusion and separation are
17 synonymous. So are separation and dis-
18 sociation. We have said before that
19 the separation was and IS dissociation, and also that
20 once it had occurred, projection became
21 its main defense, or the device
22 which KEEPS IT GOING. The reason,
23 however, may not be (#278)#C 105 as clear to you
24 as you think. What you project
25 you disown, and therefore DO NOT BELIEVE

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(N 6:183)(UR 278)
1 IS YOURS. You are therefore EXCLUDING yourself
2 from it, by the very statement you are
3 making that you are DIFFERENT from some-
4 one else. Since you have also judged
5 AGAINST what you project, you attack
6 it because you have already attacked it
7 BY rejecting it. By doing this
8 UNCONSCIOUSLY, you try to keep the fact
9 that you must have attacked yourself
10 FIRST out of awareness, and thus
11 imagine that you have made yourself
12 safe.
13 T 6 C 3. Projection will ALWAYS hurt
14 you. It reinforces your belief in
15 your own split mind, and its ONLY
16 purpose is to KEEP THE SEPARATION
17 GOING. It is solely a device of the
18 ego to make you feel DIFFERENT
19 from your brothers and separated FROM
20 them. The ego justifies this on the
21 wholly spurious grounds that
22 it makes you seem better than they
23 are, thus obscuring equality
24 WITH them still further.

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(N 6:184)(UR 278)
1 T 6 C 4. Projection and attack are inevitably related,
2 because projection is ALWAYS a means
3 of JUSTIFYING attack. Anger without
4 projection is impossible. The ego uses
5 projection ONLY to distort your perception
6 of both yourself AND your brothers.
7 It begins by excluding something
8 you be think exists in you which you
9 do not want, and leads directly to
10 your excluding yourself from your
11 brother. 12
12 T 6 C 5. But we know that there is
13 another use of projection. Every
14 ability of the ego has a better
15 counterpart, because its abilities
16 are directed by the mind, which
17 has a better voice. The Holy Spirit,
18 as well as the ego, utilizes projection
19 but since their goals are
20 opposed, so is the result. The Holy Spirit
21 begins by perceiving YOU as
22 perfect. KNOWING this perfection
23 is shared, it RECOGNIZES it in
24 others, thus strengthening it in
25 both. Instead of anger, this

12
Ur pluralizes this to “brothers.”

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(N 6:185)(UR 278-279)
1 arouses love FOR both because IT
2 ESTABLISHES INCLUSION. Perceiving
3 equality, it perceives equal
4 needs. This invites Atonement
5 automatically, because Atonement IS
6 the one need which is universal. (#279)#C 106
7 T 6 C 6. To perceive YOURSELF in this way
8 is the ONLY way in which you can
9 find happiness in this world.
10 This is because it is the acknowledgement
11 that you are NOT in this world, and the
12 world IS unhappy. How else
13 can you find joy in a joyless
14 place EXCEPT by realizing that
15 YOU ARE NOT THERE? You cannot be ANYWHERE
16 that God did not put you, and
17 God ma created you as part
18 of HIM. That is both WHERE
19 you are and WHAT you are. This is
20 COMPLETELY unalterable. It is
21 total inclusion. You cannot
22 change this now or ever.
23 It is forever true. It is NOT a
24 belief, but a fact. T 6 C 7. Anything

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(N 6:186)(UR 279)
1 that God creates is as true as He
2 is. Its truth lies only in its
3 perfect inclusion in Him Who
4 alone IS perfect. To deny
5 this in any way is to deny
6 yourself AND Him, because it is impossible
7 to accept one without the other. The
8 perfect equality of the Holy Spirit’s perception
9 is the counterpart of the perfect
10 equality of God’s knowing. The
11 ego’s perception has no counterpart
12 in God, but the Holy Spirit remains
13 the bridge between perception and
14 knowledge. By enabling you
15 to use perception in a way
16 that PARALLELS knowledge, you
17 will ultimately meet it and KNOW
18 it.
19 T 6 C 8. The ego prefers to believe
20 that parallel lines do not meet, and
21 conceives of their meeting as
22 impossible. But you might remember
23 that even the human eye perceives
24 them as if they DO meet in the

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(N 6:187)(UR 279-280)
1 distance, which is the same as IN THE
2 FUTURE, if time and space are
3 one dimension. The later mathematics
4 support the interpretation of ultimate
5 convergence of the parallel theoretically.
6 EVERYTHING must meets in God, because
7 everything was created BY Him and IN
8 Him. God created His Sons by
9 extending His Thought and retaining
10 the extensions of His Thought in
11 His Mind. ALL His Thoughts are thus
12 perfectly united within themselves
13 and with each other because they, were created
14 neither partially nor in part.
15 T 6 C 9.The Holy Spirit enables you to PERCEIVE
16 THIS WHOLENESS NOW. You can no
17 more pray for yourselves alone than
18 you can find joy for yourself (#280)#C 107 alone.
19 Prayer is a re-statement of INCLUSION,
20 directed by the Holy Spirit under the laws
21 of God. God created you to create.
22 You cannot EXTEND His Kingdom until
23 you KNOW of its wholeness.
24 But thoughts begin

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(N 6:188)(UR 280)
1 in the mind OF THE THINKER, from which they extend
2 outward. This is as true of God’s
3 thinking as it is of yours. Because your
4 minds are split, you can also perceive
5 as well as think, but perception cannot
6 escape from the basic laws of thought
7 because it is still under the laws of
8 mind. You perceive FROM your
9 mind, and extend your perceptions
10 outward.
11 T 6 C 10. Although perception of any kind
12 is unnecessary, YOU made it and the
13 Holy Spirit can therefore use it well. He
14 can INSPIRE perception and lead it
15 toward God by making it
16 PARALLEL to God’s way of thinking,
17 and thus guaranteeing their their
18 inevitable ultimate meeting. This convergence
19 SEEMS to be far in the future ONLY
20 because your mind is NOT in perfect
21 alignment with the idea, and therefore DOES NOT
22 WANT IT NOW. The Holy Spirit USES time,
23 but does NOT speak FOR believe in it. Co
24 Coming from God, He uses EVERYTHING

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(N 6:189)(UR 280)
1 for good, but does not BELIEVE in what
2 is not true.
3 T 6 C 11. Since the Holy Spirit IS in your minds,
4 then your minds MUST be able to believe
5 ONLY what is true. The Holy Spirit
6 can speak only for this, because he
7 speaks for God. He tells you to
8 return your whole mind to God,
9 BECAUSE IT HAS NEVER LEFT HIM. If
10 it has never left Him, you need
11 only perceive it AS IT IS to BE
12 returned. The full awareness of 13
13 Atonement, then, is the recognition that
14 the separation NEVER OCCURRED. The ego CANNOT
15 prevail against this, because it is an
16 explicit statement that the EGO
17 never occurred.
18 T 6 C 12. The ego can accept the idea that
19 RETURN is necessary, because it can so
20 easily make the idea seem so
21 difficult. But the Holy Spirit tells you
22 that even RETURN is unnecessary,
23 because what never happened CANNOT
24 involve ANY problem. But it does

13
Ur inserts “the”

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(N 6:190)(UR 280-281)
1 NOT follow that YOU cannot make
2 the idea of return both necessary AND difficult.
3 God made nothing either necessary OR
4 difficult. But YOU have perceived both
5 AS IF they were part of His
6 perfect creations. Yet it is surely
7 clear that the perfect need NOTHING, 14
8 and CANNOT (#281)#C 108 experience perfection as
9 a difficult accomplishment because that
10 is what they ARE.
11 T 6 C 13. This is the way in which you MUST
12 perceive God’s Creations, bringing
13 all of your perceptions into the one
14 parallel line which the Holy Spirit sees. This
15 line is the direct road to line of communication
16 with God, and lets YOUR mind converge
17 with HIS. There is NO CONFLICT ANYWHERE
18 in this perception, because it means that
19 ALL perception is guided by the Holy Spirit,
20 whose mind is fixed on God.
21 ONLY the Holy Spirit can resolve conflict,
22 because ONLY the Holy Spirit is conflict-free.
23 He perceives ONLY what is true in
24 YOUR mind, and extends outward
25 to ONLY what is true in other minds.

14
Ur puts the emphasis on “need” rather than “nothing.” The Notes has “need” underlined, but the underline is crossed out.

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(N 6:191)(UR 281)
1 T 6 C 14. The difference between the ego’s use of
2 projection and projection as the Holy Spirit uses it is
3 very simple. The ego projects to
4 EXCLUDE and therefore to deceive. The Holy Spirit
5 projects by RECOGNIZING HIMSELF in
6 EVERY mind, and thus perceives them
7 as ONE. Nothing conflicts in this
8 perception, because what the Holy Spirit
9 perceives IS the same. Wherever
10 it looks it sees itself, and because it is
11 UNITED, it 15 offers the whole Kingdom
12 always. This is the one message which
13 God gave TO it, 16 and for which
14 it 17 must speak because that is what
15 it IS. 18 The peace of God lies in
16 that message, and so the peace of God lies in YOU.
17 T 6 C 15. The great peace of the whole
18 Kingdom shines in your mind
19 forever, but it must shine
20 OUTWARD to all parts of to make
21 YOU aware of it. The Holy Spirit was given
22 you with perfect impartiality, and only
23 by perceiving Him impartially can

15
Ur makes this “Wherever He looks He sees Himself, and because He is united He”
16
Ur makes this “Him”
17
Ur makes this “He”
18
Ur makes this “He”

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(N 6:192)(UR 281)
1 you perceive Him at all. The ego is
2 legion, but the Holy Spirit is one. No darkness
3 abides ANYWHERE in the Kingdom. But 19
4 your part is only to allow no darkness
5 to abide in your OWN mind. This
6 alignment with Light is unlimited,
7 because it is in alignment with the Light
8 of the world. Each of us IS the
9 Light of the world, and by joining our
10 minds IN this Light, we proclaim
11 the Kingdom of God together and AS
12 ONE. (#282)#C 109

19
Ur removes the sentence break and replaces “but” with “so”.

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T 6 D. The Relinquishment of Attack (*N 625 6:193)


(N 6:193)(UR 282)
1 T 6 D 1. We 20 have used many words as
2 synonymous which are not ordinarily regarded
3 as the same. We began with having
4 and being, and recently have used others.
5 Hearing and being is an example, to
6 which we can also add teaching
7 and being, learning and being,
8 and, above all, PROJECTING and
9 being. This is because, as we have said
10 before, every idea begins
11 in the mind of the thinker and
12 extends outward. Therefore,
13 what extends FROM the mind
14 IS STILL IN IT, and FROM
15 what it extends IT KNOWS
16 ITSELF. This is its
17 natural talent.
18 T 6 D 2. The word “knows” is
19 correct here, even though the
20 ego does NOT know, and is not
21 concerned with BEING at all.
22 The Holy Spirit still holds
23 knowledge safe through its impartial
24 perception. By attacking

20
Ur inserts “March 29, ’66.”

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(N 6:194)(UR 282)
1 nothing, it presents no barrier
2 at all to the communication
3 of God. Therefore, being is
4 never threatened. Your
5 Godlike mind can never be
6 defiled. The ego never was and
7 never will be part of it.
8 T 6 D 3. But through the ego you
9 CAN hear and learn and teach a
10 nd project WHAT IS NOT
11 TRUE. From this, which
12 YOU have made, you have taught
13 yourselves to believe you ARE
14 NOT WHAT YOU ARE. You
15 CANNOT teach what you have not
16 learned. And what you
17 teach you strengthen in
18 yourselves BECAUSE you are sharing
19 it. Every lesson which you
20 teach YOU are learning.
21 T 6 D 4. That is why you must
22 teach only ONE lesson.
23 If you are to be conflict free
24 yourselves, you must learn

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(N 6:195)(UR 282-283)
1 ONLY from the Holy Spirit, and teach
2 ONLY by Him. You ARE
3 only love, but when you
4 denied this you made what
5 you ARE something you must
6 LEARN. We said before that
7 the message of the Crucifixion was
8 “teach ONLY love, for that
9 is what you ARE.” This is
10 the ONE lesson which is perfectly
11 unified, because it is the only
12 lesson which IS one. And only
13 BY teaching it can YOU
14 learn it. (#283)#C 110 As you ????
15 T 6 D 5. “As you teach so
16 will you learn.” If that is true,
17 and it is true indeed, you must
18 never forget that what you
19 teach is teaching YOU.
20 What you project you BELIEVE.
21 You 21 only REAL safety
22 lies in projecting ONLY the
23 Holy Spirit, because as you see His
24 gentleness in others your own
25 mind perceives ITSELF as

21
Ur replaces “you” which should be “Your” with “The”

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(N 6:196)(UR 283)
1 totally harmless. Once
2 it can accept this fully, it does NOT
3 see the need to PROTECT ITSELf.
4 The protection of God then
5 dawns upon it, assuring it
6 that it is perfectly safe
7 forever.
8 T 6 D 6. The perfectly safe ARE
9 wholly benign. They bless
10 because they know they ARE blessed.
11 Without anxiety, the mind
12 is wholly kind, and because it
13 PROJECTS beneficence, it
14 IS beneficent. Safety is
15 the COMPLETE RELINQUISHMENT OF
16 ATTACK. No compromise is
17 possible in this. Teach
18 attack in any form, and YOU HAVE
19 LEARNED IT AND IT WILL HURT
20 YOU. But your learning is not
21 immortal, and you can unlearn it
22 BY NOT TEACHING IT. Since
23 you cannot NOT teach, your
24 salvation lies in teaching exactly

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(N 6:197)(UR 283)
1 the opposite of EVERYTHING THE EGO
2 BELIEVES. This is how YOU will learn
3 the truth that will make you free,
4 and keep you so as you teach
5 others learn it of YOU.
6 T 6 D 7. The only way to HAVE peace is to
7 TEACH peace. By learning it
8 through projection, it becomes a part of
9 you that you finally KNOW,
10 because you cannot teach what you have
11 dissociated. Only thus can
12 you win back the knowledge which you
13 threw away. An idea which you
14 SHARE you MUST HAVE. It
15 awakens in you through the CONVICTION of
16 teaching it to others. ?If having and being?
17 being are the same?. Remember
18 that if teaching is being and learning
19 is being, then teaching is
20 learning. EVERYTHING you
21 teach YOU are learning.
22 Teach only love, and learn
23 to remember that love is
24 yours and YOU are love. (#284)#C 111

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T 6 E. The Only Answer (*N 634 6:198)


(N 6:198)(UR 284)
1 T 6 E 1. Remember 22 that the Holy Spirit is the
2 ANSWER, not the question. The ego always
3 speaks first, because it is capricious
4 and does NOT mean its maker
5 well. This is because it believes, and
6 correctly, that its maker may
7 withdraw his support from it at
8 any moment. If it meant you
9 well, it would be glad, as the
10 Holy Spirit will be rejoice be glad when He
11 has brought you home and you no
12 longer need His guidance.
13 The ego does NOT regard itself
14 as part of you. Herein
15 lies its primary perceptual
16 error, the foundation of its
17 whole thought system. T 6 E 2. When
18 God created you, you became
19 He made you part of Him.
20 That is why attack WITHIN the
21 Kingdom is impossible. But
22 YOU made the ego without
23 love, and so it does not love
24 YOU. You could not remain

22
Ur inserts “March 30, 1966”

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(N 6:199)(UR 284)
1 WITHIN the Kingdom without love, and
2 since the Kingdom IS love, you
3 believe you are WITHOUT it. This
4 enables the ego to regard itself
5 as SEPARATE and OUTSIDE ITS
6 MAKER, thus speaking for the
7 part of your mind that believes
8 YOU are separate and outside the Mind of God.
9 T 6 E 3. The ego, then, raised asked the
10 first question that was ever
11 asked, but it can never
12 answer it. That question, which was which was
13 “What are you?” was the beginning of
14 doubt.
15 The ego has never answered
16 ANY questions since, though it
17 has raised a great many. The
18 most inventive activities of
19 the ego have never done more
20 than OBSCURE THE QUESTION, because you
21 HAVE the answer, and THE EGO IS AFRAID
22 OF YOU. You cannot really understand
23 conflict until YOU fully

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(N 6:200)(UR 284-285)
1 understand one basic fact that the ego
2 does not know. The Holy Spirit does not
3 speak first, but He ALWAYS
4 answers. EVERYONE has called
5 upon Him for help at one
6 time or another, and in one
7 way or another, AND HAS BEEN
8 ANSWERED. Since the Holy Spirit
9 answers truly, He answers
10 FOR ALL TIME, and that
11 means that EVERYONE HAS THE
12 ANSWER NOW.
13 (#285)#C 112 T 6 E 4. The ego cannot hear the Holy Spirit,
14 but it DOES sense know 23 that
15 part of the same mind that
16 made it is AGAINST it.
17 It interprets this wholly as
18 a justification for ATTACKING
19 its maker. The ego believes
20 that the best defense is
21 attack, and WANTS YOU TO
22 BELIEVE THIS. Unless you DO
23 believe it, you will not side
24 with it. And the ego feels

23
Ur has “feel” here.

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(N 6:201)(UR 285)
1 badly in need of allies, though
2 not of brothers.
3 T 6 E 5. Perceiving something
4 alien to itself in your
5 MIND, the ego turns to the
6 body, NOT the mind as its
7 ally BECAUSE the body is not
8 part of you. This makes the body
9 the ego’s friend. But it is
10 an alliance frankly based on
11 separation. If you side with
12 this alliance, you WILL be afraid,
13 because you are siding with an
14 alliance OF fear. The ego and
15 the body conspire AGAINST your
16 minds, and because they realize
17 that their “enemy” CAN end their
18 conspiracy mere them both merely
19 by knowing they are not part
20 of him, they join in the attack
21 together.
22 This is perhaps the strangest
23 perception of all, if you consider
24 what it really involves.

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(N 6:202)(UR 285)
1 The ego, which is not real, attempts to
2 persuade the mind, which IS real,
3 that it IS its own learning
4 device, and that the learning
5 device is more real than IT
6 is. No one in his right mind
7 could POSSIBLY believe this, and
8 no one in his right mind DOES
9 believe it.
10 T 6 E 6. Hear, then, the one answer
11 of the Holy Spirit to ALL the questions which
12 the ego raises. You are
13 a Child of God, a priceless
14 part of His Kingdom, which
15 He created as part of
16 Him. Nothing else exists,
17 and ONLY this is real. You
18 have chosen a sleep in which you have
19 had bad dreams, but the
20 sleep is not real, and God
21 calls you to awake. There will
22 be nothing left of your dream
23 when you hear Him, because
24 you WILL be awake. Your

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(N 6:203)(UR 285-286)
1 dreams have contained many of the
2 ego’s symbols, and they have
3 confused you. But that was
4 only because you were asleep and
5 DID NOT KNOW. (#286)#C 113
6 T 6 E 7. When you awake, you will
7 see the Truth around you and
8 in you, and you will no longer
9 believe in dreams, because they will
10 have no reality for you. But
11 the Kingdom and all that you have
12 created there will have great
13 reality for you, because they
14 are beautiful and true. In the
15 Kingdom, where you are and
16 what you are is perfectly
17 certain. There is no doubt
18 there, because the first question
19 was never asked. Having
20 finally been wholly answered,
21 IT HAS NEVER BEEN. Being 24
22 alone lives in the Kingdom,
23 where everything lives in
24 God without question.

24
Ur emphasizes this word.

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(N 6:204)(UR 286-287)
1 The time that was spent on
2 questioning in the dream has
3 given way to the Creation and to
4 its Eternity.
5 (#287)#C 114 April 1, 1966
6 T 6 E 8. YOU are as certain as
7 God, because you are as true as
8 He is. But what was once
9 quite certain in your minds has
10 become only the ABILITY for
11 certainty. The introduction of
12 abilities into being was the beginning of
13 UNcertainty, because abilities are
14 POTENTIALS, not accomplishments.
15 Your abilities are totally useless in
16 the presence of God’s accomplishments
17 and also of yours. Accomplishments
18 are RESULTS which HAVE BEEN achieved.
19 When they are perfect, abilities are
20 meaningless.
21 T 6 E 9. It is curious that the perfect
22 must now be perfected. In
23 fact, it is impossible. But you
24 must remember that when you

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(N 6:205)(UR 287)
1 put yourselves in an impossible situation,
2 you believed that the impossible WAS
3 possible.
4 T 6 E 10. Abilities must be DEVELOPED, or you cannot
5 use them. This is not true of anything
6 that God created, but it is the kindest
7 solution possible to what YOU have
8 made. In an impossible situation, you
9 can develop your abilities to the point where
10 they CAN GET YOU OUT OF IT. You
11 have a guide to how to develop them,
12 but you have no commander EXCEPT
13 YOURSELF. This leaves YOU in charge
14 of the Kingdom, with both a guide to
15 FIND it and a MEANS to keep
16 it. You have a model to follow who
17 will strengthen YOUR command, and
18 never detract from it in any way.
19 You therefore retain the central place in
20 your own perceived enslavement, a fact
21 which ITSELF demonstrates that you are
22 NOT enslaved.
23 T 6 E 11. You are in an impossible situation
24 only because you thought it was

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(N 6:206)(UR 287-288)
1 possible to be in one. You WOULD
2 be in an impossible situation if God
3 showed you your perfection, and PROVED
4 to you that you were wrong. This would
5 demonstrate that the perfect were
6 inadequate to bring THEMSELVES to the
7 awareness of their perfection, and thus
8 side with the belief that those who
9 have everything need help, and are therefore
10 helpless. (#288)#C 115
11 T 6 E 12. This is the kind of reasoning that
12 the ego engages in, but God, who
13 KNOWS that His creations are
14 perfect does NOT insult them.
15 This would be as impossible as the
16 ego’s notion that it has
17 insulted Him. That is why
18 the Holy Spirit NEVER commands. To
19 command is to assume INequality,
20 which the Holy Spirit demonstrates does not
21 exist. Fidelity to premises
22 is a law of the mind, and everything
23 God created is faithful to His
24 laws. But fidelity to other
25 laws is also possible, not because

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(N 6:207)(UR 288)
1 the laws are true, but because YOU MADE
2 THEM.
3 T 6 E 13. What would be gained
4 if God proved to you that you
5 have thought insanely? Can
6 God lose His own certainty?
7 We have frequently stated that
8 what you teach you ARE. Would
9 you have God teach you that you have
10 sinned? If He confronted the
11 self you have made with the Truth He
12 made created FOR you, what could
13 you be but afraid? You would
14 doubt your sanity, which is the one
15 thing in which you can FIND the sanity
16 He gave you. God does not
17 teach. To teach is to imply a
18 lack which God KNOWS is not there.
19 God is not conflicted. Teaching
20 aims at change, but God
21 created ONLY the changeless.
22 T 6 E 14. The separation was not a loss of
23 perfection, but a failure in
24 COMMUNICATION. A harsh and

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T 6 F. “To Have, Give All to All” (*N 644 6:208)


(N 6:208)(UR 288-289)
1 divisive strident form of communication arose as
2 the ego’s voice. It could not
3 shatter the peace of God, but it
4 COULD shatter YOURS. God did
5 not blot it out, because to eradicate
6 it would be to attack it. Being
7 questioned, He did not question.
8 He merely gave the Answer.
9 T 6 E 15. God’s answer IS your
10 teacher. T 6 F 1. Like any good
11 teacher, He DOES know more than
12 you know NOW, but He teaches
13 only to make you equals. This is
14 because you had ALREADY taught
15 wrong, having believed what was not
16 true. YOU DID NOT BELIEVE IN
17 YOUR OWN PERFECTION. Could God
18 teach you that you had made a
19 split mind when He knows your
20 mind only as whole? (#289)#C 116
21 -T 6 F 2. What God DOES know is
22 that His communication channels
23 are not open to Him, so that
24 He cannot impart His joy and know

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(N 6:209)(UR 289)
1 that His Children are wholly
2 joyous. This is an ongoing process,
3 not in time, but in eternity. God’s
4 extending outward, though not His
5 completeness, was blocked when the
6 Sonship does not communicate with Him as
7 one. So He thought, “My
8 Children sleep, and must be
9 awakened.” How
10 T 6 F 3. How can you wake children
11 better and more kindly than with
12 a gentle Voice that will not
13 frighten them, but will merely remind
14 them that the night is over and the
15 Light has come? That is all
16 that God’s Teacher ever does.
17 You do not inform them that
18 the nightmares which frightened them so
19 badly were not real, because
20 children BELIEVE in magic. You
21 merely reassure them that they
22 are safe NOW. Then you train
23 them to RECOGNIZE THE DIFFERENCE between sleeping
24 and waking, so that THEY will understand

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(N 6:210)(UR 289-290)
1 they need not be afraid of
2 bad dreams. Then when bad
3 dreams come, they will call on the
4 Light THEMSELVES to dispel them.
5 T 6 F 4. A wise teacher teaches through
6 approach, NOT avoidance. He does
7 not emphasize what you must avoid to
8 escape from harm as much as
9 what you need to learn to have
10 joy. This is true even of the
11 world’s teachers. Consider the
12 confusion that a child would
13 experience if he were told,
14 “Do not do THIS because it might
15 hurt you and make you unsafe,
16 but if you do THAT then you will
17 escape from harm and be safe,
18 and then you will not be afraid.” All
19 of this could be included in only
20 three words: “Do only that.” That
21 simple statement is perfectly clear,
22 easily understood, and very easily
23 remembered. (#290)#C 117
24 T 6 F 5. The Holy Spirit NEVER itemizes errors,

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(N 6:211)(UR 290)
1 because He does not frighten children,
2 and those who do 25 lack wisdom ARE
3 children. But He ALWAYS answers
4 their call, and His dependability
5 makes THEM more certain. Children
6 ARE DO confused between by fantasy and
7 reality, and they ARE frightened
8 because they do not know the difference.
9 T 6 F 6. The Holy Spirit
10 makes NO distinction among dreams.
11 He merely shines them away.
12 His light is ALWAYS the call to
13 awake, WHATEVER you may have been
14 dreaming. Nothing lasting lies in
15 dreams, and the Holy Spirit, shining with the
16 light from God Himself, speaks only for what lasts
17 forever.
18 T 6 F 7. When your body and your ego
19 and your dreams are gone, you
20 will know that YOU will last
21 forever. Many think that this is
22 accomplished through death, but NOTHING
23 is accomplished through death because
24 death is nothing. EVERYTHING

25
Ur preserves “those who lack” although both words “who do” appear to be crossed out in the Notes.

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(N 6:212)(UR 290-291)
1 is accomplished through life, and life is of the
2 mind and in the Mind. The body neither
3 lives nor dies, because it cannot contain you
4 who ARE life. If we share
5 the same mind, YOU CAN OVERCOME
6 DEATH BECAUSE I DID. Death is an
7 attempt to resolve conflict by
8 not willing at all. Like any
9 other impossible solution which the ego
10 attempts, IT WILL NOT WORK.
11 T 6 F 8. God did not make the body,
12 because it is destructible, and therefore not of the
13 Kingdom. The body is the symbol of the
14 WHAT YOU THINK YOU ARE. It is
15 clearly a separation device, and
16 therefore does not exist. The Holy Spirit, as
17 always, takes what you have made
18 and translates it into a learning
19 device FOR you. Again, as
20 always, it re-interprets what
21 the ego uses as an argument FOR
22 separation into an argument
23 AGAINST it. (#291)#118
24 T 6 F 9. If the mind can heal the

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(N 6:213)(UR 291)
1 body, but the body cannot heal the
2 mind, then the mind MUST BE
3 STRONGER. Every miracle demonstrates
4 this. We have said that the Holy Spirit is the
5 MOTIVATION for miracles. This is
6 because He ALWAYS tells you that
7 ONLY the mind is real, because only
8 the mind CAN BE SHARED.
9 The body IS separate, and therefore CANNOT be
10 part of you. To be of one
11 mind is meaningful, but to
12 be of one body is meaningless.
13 By the laws of mind, then, the
14 body IS meaningless. because it
15 cannot be
16 T 6 F 10. To the Holy Spirit THERE IS NO ORDER OF
17 DIFFICULTY IN MIRACLES. This is
18 FAMILIAR enough to you by now,
19 but it has not yet become
20 believable. Therefore, you do not
21 know what it ? understand it
22 and cannot USE it. We have too much to
23 accomplish on behalf of the

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(N 6:214)(UR 291)
1 Kingdom to let this crucial concept
2 slip away. It is a real foundation
3 stone of the thought system I
4 teach and want YOU to teach. You
5 cannot perform miracles without
6 believing it, because it is a belief
7 in perfect equality.
8 T 6 F 11. Only one equal gift
9 CAN be offered to the equal Sons
10 of God, and that is FULL
11 APPRECIATION. Nothing more and
12 nothing less. Without a range,
13 order of difficulty IS meaningless,
14 and there must BE no range in what
15 you offer to each other. The Holy Spirit,
16 which leads to God, translates
17 communication into being, just as He
18 ultimately translates perception into knowledge.
19 T 6 F 12. You DO NOT LOSE WHAT YOU
20 COMMUNICATE. The ego uses the body
21 for attack, for pleasure, and for
22 personal pride. The insanity of this
23 perception makes it a fearful one.
24 The Holy Spirit sees it only as a

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(N 6:215)(UR 291-292)
1 means of COMMUNICATION. And because
2 communicating IS sharing, it
3 becomes communion. You might argue
4 that fear as well as love can be
5 communicated, and therefore can be shared.
6 But this is not so real as it sounds.
7 Those who communicate fear are promoting
8 attack, and attack always BREAKS
9 communication, and therefore makes communion
10 impossible. (#292)# 119

11 T 6 F 13. Egos DO join together in


12 temporary allegiance, but always
13 for WHAT EACH ONE CAN GET SEPARATELY.
14 The Holy Spirit communicates only WHAT EACH ONE
15 CAN GIVE TO ALL. He never takes
16 ANYTHING back, because He wants YOU
17 to keep it. Therefore, His teaching
18 begins with the lesson: To HAVE,
19 GIVE all TO all. [“Therefore Do only
20 that.”]
21 T 6 F 14. This is a very preliminary
22 step, and THE ONLY ONE YOU MUST
23 TAKE YOURSELF. It is not even
24 necessary that you COMPLETE the step

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(N 6:216)(UR 292)
1 yourself, but it IS necessary that you turn
2 in that direction. Having willed to
3 go that way, you place YOURSELF in
4 charge of the journey, where you and ONLY
5 you must remain.
6 T 6 F 15. This step APPEARS to exacerbate
7 conflict rather than resolve it, because
8 it is the BEGINNING or step in reversing your perception
9 and turning it right side up. This
10 conflicts with the upside-down perception which you have not
11 yet abandoned, or the change in
12 direction would not have been necessary.
13 Some people remain at this step for
14 a very long time, experiencing VERY
15 acute conflict. Many try
16 to accept the CONFLICT, rather than to
17 take the next step toward its
18 resolution. But having taken the first
19 step, they WILL be helped. Having willed
20 what they CANNOT complete alone, THEY ARE
21 NO LONGER ALONE.
22 T 6 F 16. You, Helen, had taken this
23 step, and because you believed in it,
24 you taught it to Bill, who still

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(N 6:217)(UR 292)
1 believed in the solution of sleep. You were
2 not consistent in teaching it, but you
3 did so often enough to enable him
4 to learn it. Once HE learned it,
5 he could teach YOU how to
6 become more consistently awake, and
7 thus begin to waken HIMSELF.
8 This placed him, too, in command
9 of the journey. His recognition of the
10 direction it must take was
11 perfectly stated when he
12 INSISTED ON COLLABORATION. T 6 F 17. You,
13 Helen, had taken a giant
14 step INTO conflict, but Bill
15 turned you both 26 TOWARD THE WAY
16 OUT. The more he teaches this,
17 the more he will learn it. (#293)#C 120)

26
Ur inserts “forwards”

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T 6 G. “To Have Peace, Teach Peace to Learn It” (*N 654 6:218)
(N 6:218)(UR 293)
1 T 6 G 1. All 27 the separated ones have a basic
2 fear of retaliation and abandonment. This is
3 because they BELIEVE in retaliation attack and rejection, so
4 this is what they perceive and teach
5 and LEARN. These insane concepts are
6 clearly the result of their own dis-
7 sociation and projection. What you teach
8 you are, but it is quite apparent that
9 you can teach wrongly, and therefore believe
10 TEACH YOURSELVES that you are what
11 you are not WRONGLY.
12 Many thought that I was attacking
13 them, even though it is perfectly quite
14 apparent that I was NOT. An
15 insane learner learns strange
16 lessons.
17 T 6 G 2. What you must understand is
18 that, when you do not SHARE
19 a thought system, you ARE
20 weakening it. Those who
21 BELIEVE in it therefore perceive it 28
22 as an ATTACK ON THEM. This
23 is because everyone identifies
24 himself WITH his thought system,

27
Ur inserts “APRIL 3, ’66”
28
Ur replaces “it” with “this”

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(N 6:219)(UR 293-294)
1 and EVERY thought system centers on
2 WHAT YOU BELIEVE YOU ARE. If the
3 center of the thought system is
4 TRUE, only truth extends
5 outward from it. But if a
6 lie is at its center, only
7 DECEPTION proceeds from it.
8 T 6 G 3. All good teachers realize
9 that only fundamental change
10 will last. But they do not 29
11 BEGIN at that level. Strengthening
12 MOTIVATION for change is their
13 first and foremost goal. It is
14 also their last and final one.
15 Increasing motivation for change IN THE
16 LEARNER is all that a teacher
17 NEED do to GUARANTEE change.
18 This is because a change in motivation
19 IS a change of mind, and this
20 will INEVITABLY produce fundamental
21 change BECAUSE the mind IS
22 fundamental.(#294)# 121
23 T 6 G 4. The first step in the reversal
24 or undoing process, then, is the

29
Ur moves the emphasis from “begin” to the previous word “not.”

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(N 6:220)(UR 294)
1 UNDOING of the getting concept.
2 Accordingly, the Holy Spirit’s first lesson was:
3 To HAVE, GIVE all TO all. We
4 said that this is apt to INCREASE
5 conflict temporarily, and we can
6 clarify this still further now. At this
7 point, the sameness equality of having and
8 being is not yet under
9 perceived. Until it IS, having
10 still appears to be the OPPOSITE of
11 being. Therefore, the first lesson SEEMS
12 to contain a contradiction because
13 it is BEING LEARNED BY A CONFLICTED
14 MIND. This MEANS conflicting
15 motivation, and so the lesson CANNOT
16 be learned consistently as yet.
17 T 6 G 5. Further, the mind of the learner
18 projects its own split, and therefore
19 perceives 30 does NOT perceive
20 consistent minds in others,
21 making him suspicious of THEIR
22 motivations. This is the real reason
23 why in many respects the first
24 lesson is the hardest to learn.

30
Ur omits this word, and its insertion appears to be an inadvertent error.

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(N 6:221)(UR 294-295)
1 Still strongly aware of the ego in
2 himself, and responding primarily
3 TO the ego in others, he is being
4 taught, he is being learning 31
5 to react to BOTH as if what he
6 DOES believe IS NOT TRUE.
7 T 6 G 6. Upside-down as always, the
8 ego perceives the first lesson as
9 insane. In fact, this is its
10 only alternative here, because the
11 other one, which would be much LESS
12 acceptable, would obviously be
13 that IT is insane. The
14 ego’s judgment, then, is
15 predetermined by what it IS,
16 though not more so than is any other
17 product of thought. The fundamental
18 change will still occur with
19 the change of mind IN THE
20 THINKER.(#295)# 122
21 T 6 G 7. Meanwhile, the increasing
22 clarity of the Holy Spirit’s voice makes
23 it impossible for the learner NOT
24 TO LISTEN. For a time, then,

31
Ur replaces “learning” with ‘being taught”

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(N 6:222)(UR 295)
1 he IS receiving conflicting messages AND
2 ACCEPTING BOTH. This is the classic
3 “double bind” in communication, which
4 you wrote about yourselves quite
5 recently, and with good examples too.
6 It is interesting that Helen claimed
7 at the time that she had never heard of it
8 and did not understand it. I thought
9 it might help both of you if you
10 were called on to write about it
11 together. You might remember
12 our brother’s insistence on its
13 inclusion. Helen thought he had
14 become quite demanding 32
15 on this point, but it was quite
16 strongly reinforced in HIS mind,
17 and so he wanted to teach
18 it in his text. This, of course,
19 was a very good way for YOU
20 to learn it.
21 T 6 G 8. The way out of conflict
22 between two opposing thought systems
23 is clearly TO CHOOSE ONE AND RELINQUISH
24 THE OTHER. If you identify WITH your

32
Ur replaces “demanding” with “irrational”

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(N 6:223)(UR 295)
1 thought system, and you cannot escape
2 this, and if you accept two thought
3 systems which are in COMPLETE DIS-
4 agreement, peace of mind IS
5 impossible. If you TEACH both,
6 which you will surely do as long as
7 you ACCEPT both, you are
8 teaching conflict and LEARNING it.
9 But you DO want peace, or you
10 would not have called upon the voice
11 of for PEACE to help you. His
12 LESSON is not insane, but the
13 CONFLICT IS.
14 T 6 G 9. There can BE no conflict
15 between sanity and insanity, because
16 only one is true, and therefore only ONE
17 is REAL. The ego tries to
18 persuade you that it is up to
19 YOU to decide which voice
20 is true. But the Holy Spirit teaches
21 you that truth was created
22 by God, and YOUR decision CANNOT
23 change it. As you begin to
24 realize the quiet power of His

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(N 6:224)(UR 295-296)
1 Voice AND ITS PERFECT CONSISTENCY,
2 MUST dawn on your minds that you are (#296)#C 123 trying to undo
3 a decision which was made irrevocably
4 FOR you. That is why we
5 suggested before that there was
6 help in reminding yourselves to
7 allow the Holy Spirit to decide for
8 God for YOU.
9 T 6 G 10. You are NOT asked to make
10 insane decisions, although you
11 are free to THINK you are.
12 But it MUST be insane to
13 believe IT IS UP TO YOU to decide
14 what God’s Creations ARE. The
15 Holy Spirit perceives the conflict
16 EXACTLY AS IT IS. Therefore,
17 His second lesson is: To
18 HAVE peace, TEACH peace to all and
19 to LEARN it. 33
20 T 6 G 11. This is still a preliminary step,
21 because having and being are still not
22 equated but it is more advanced
23 than the first step, which is really

33
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(N 6:225)(UR 296)
1 only a thought REVERSAL. The second
2 step is a positive affirmation of
3 WHAT YOU WANT. This, then
4 IS a step in the toward in the
5 direction OUT of conflict,
6 because it means that alternatives
7 have been considered, and ONE has
8 been chosen as MORE DESIRABLE.
9 T 6 G 12. But the evaluation “more
10 desirable” still implies that
11 the desirable has degrees. Therefore,
12 although this step is essential
13 for the ultimate decision, it is
14 clearly NOT the final one.
15 T 6 G 13. It should be clear
16 that the recognition of the lack of
17 order in miracles has not yet
18 been accepted that this point, because
19 NOTHING is difficult that is
20 WHOLLY DESIRED. To desire
21 wholly is to CREATE, and no
22 creating CANNOT be difficult if
23 God Himself created you AS
24 a creator. The second step, then, is

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(N 6:226)(UR 296-297)
1 still perceptual but it is
2 nevertheless a giant step
3 toward the kind unified perception
4 which 34 parallels God’s knowing. (#297)#C 124
5 T 6 G 14. As you take this step
6 and HOLD THIS DIRECTION, you will
7 be pushing toward the center of
8 your thought system, where the
9 FUNDAMENTAL change will
10 occur. You are only beginning this step
11 now, but you have started
12 on this way by realizing
13 that ONLY ONE WAY IS
14 POSSIBLE. You do not yet
15 realize this consistently, and so your
16 progress is intermittent. 35 But
17 the second step is easier than the
18 first, because it FOLLOWS. The
19 very fact that you have accepted
20 THAT is a demonstration of
21 your growing awareness that the
22 Holy Spirit WILL lead you on.
23
24
25
26 (#298)#C 125

34
Ur replaces “which” with “that”
35
Ur omits the sentence berak, having a comma here

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64T 6 H. “Be Vigilant Only for God and His Kingdom”


(N 6:227)(UR 298)
1 T 6 H 1. For your own salvation you MUST be
2 critical, because YOUR salvation IS critical
3 to the whole Sonship. We said before that
4 the Holy Spirit IS evaluative, and MUST be. Yet
5 His evaluation does not extend
6 BEYOND you, or you WOULD share
7 it. In YOUR mind, and your mind
8 ONLY, He sorts out the true from the
9 false, and teaches you to judge every
10 thought that you allow to ENTER in the
11 light of what God PUT there. Whatever is
12 IN ACCORD with this light He retains, to
13 strengthen the Kingdom in YOU. When
14 it is PARTLY in accord with truth
15 He accepts it and purifies it.
16 But what is OUT OF ACCORD
17 ENTIRELY He rejects by judging
18 against. This is how He keeps
19 the Kingdom perfectly consistent and
20 perfectly unified.
21 T 6 H 2. But what you must
22 remember is that what the Holy Spirit
23 REJECTS the ego ACCEPTS. This is
24 because they are in fundamental disagreement

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(N 6:228)(UR 298-299)
1 about everything, because they are in fundamental
2 disagreement about WHAT YOU ARE.
3 The ego’s beliefs on this crucial issue
4 varies, and that is why it promotes
5 different moods. The Holy Spirit NEVER varies
6 on this point, and so the ONE mood
7 that He engenders is joy. He
8 PROTECTS this by rejecting everything
9 that does NOT foster joy, and
10 so He alone can keep you wholly
11 joyous.
12 T 6 H 3. The Holy Spirit does not teach your mind to
13 be critical of other minds, because
14 He does not want you to teach
15 your errors and LEARN THEM YOURSELVES.
16 He would hardly be consistent
17 if He allowed you to STRENGTHEN
18 what He you must learn to
19 avoid. In the mind of the THINKER,
20 then, He IS judgmental, but only
21 in order to unify it so IT CAN
22 perceive WITHOUT judgment. (#299)#C 126)
23 This enables the mind to TEACH without
24 judgment and therefore learn to BE

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(N 6:229)(UR 299)
1 without judgment. The UNdoing is necessary
2 only in YOUR mind, so that you cannot
3 PROJECT it. God Himself has
4 established what you can project
5 with perfect safety. Therefore, the Holy Spirit’s third
6 lesson is: Be vigilant ONLY
7 for God and HIS Kingdom.
8 T 6 H 4. This is a major step
9 toward FUNDAMENTAL change.
10 Yet it is still a lesson in
11 thought REVERSAL, because it implies 36
12 there is something you must
13 be vigilant AGAINST. It has
14 advanced far from the first
15 lesson which was PRIMARILY a
16 reversal, and also from the second,
17 which was essentially the identification
18 of what is MORE desirable. This
19 step, which follows from the second as the
20 second does from the first, emphasizes the
21 DICHOTOMY between the desirable and the
22 UNdesirable. It therefore makes the
23 ULTIMATE choice inevitable. But
24 while the other steps first step

36
Ur inserts the word “that”

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(N 6:230)(UR 299-300)
1 seems to INCREASE conflict, and the second
2 still ENTAILS it to some extent,
3 this one calls for CONSISTENT EFFORT
4 AGAINST IT.
5 T 6 H 5. We said already that you
6 can be as vigilant AGAINST the ego
7 as FOR it. This lesson teaches
8 not that you CAN be, but that you
9 MUST be. It does not
10 concern itself with order of
11 difficulty, but with CLEAR-CUT
12 PRIORITY FOR VIGILANCE. This
13 step is unequivocal in that it
14 teaches THERE MUST BE NO EXCEPTIONS,
15 but it does NOT deny that the
16 temptations to MAKE exceptions will
17 occur. Here, then, your consistency
18 is called on DESPITE chaos. But
19 chaos and consistency CANNOT coexist for
20 long, because they are MUTUALLY EXCLUSIVE.(#300)#127
21 As long as you must be vigilant
22 against ANYTHING, however, you
23 are not recognizing this, and are holding
24 the belief that you can CHOOSE EITHER
25 ONE.

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(N 6:231)(UR 300)
1 T 6 H 6. By teaching you WHAT to choose, the
2 Holy Spirit will ultimately be able to
3 teach you that YOU NEED NOT
4 CHOOSE AT ALL. This will finally
5 liberate your will FROM choice, and
6 direct it towards creation
7 WITHIN the Kingdom. Choosing through
8 the Holy Spirit will only lead you TO it.
9 You create by what you ARE, but
10 this IS what you must learn. The
11 way to learn it is INHERENT in the
12 third step, which brings together the lessons
13 inherent in the others, and goes
14 beyond them towards real integration.
15 T 6 H 7. If you allow yourselves to
16 HAVE in your minds only what God
17 put there, you are acknowledging
18 your mind as what God created
19 it. Therefore, you are accepting it AS IT
20 IS. And since it IS whole,
21 you are teaching peace BECAUSE you have
22 believed in it. The final step will
23 still be taken FOR you by God.

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(N 6:232)(UR 300-301)
1 But by the third step, the Holy Spirit has
2 PREPARED you FOR God. He is
3 GETTING YOU READY to translate
4 having into being by the very nature of
5 the steps you must take WITH Him.
6 You learn first that having rests on
7 GIVING and NOT getting. Next you
8 learn that you learn what you
9 TEACH, and that you WANT TO
10 LEARN PEACE. This is the CONDITION
11 for identifying WITH the Kingdom, because
12 it is the condition OF the Kingdom. (#301)#128
13 T 6 H 8. But you have believed that
14 you are WITHOUT the Kingdom, and have
15 therefore excluded yourself FROM it
16 in your belief. It is therefore essential to
17 teach you that YOU must be
18 INCLUDED, and the BELIEF THAT YOU ARE
19 NOT is the ONLY thing that
20 you must exclude. T 6 H 9. The third step
21 is thus one of PROTECTION for
22 your minds by allowing you
23 to identify ONLY with the center,
24 where God placed the altar
25 to HIMSELF. We have already said

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(N 7:03)(UR 301)
1 that altars are BELIEFS, but God and
2 His creations are BEYOND belief
3 because they are beyond question. The Voice
4 FOR God speaks only for BELIEF
5 beyond question, but this IS the preparation
6 for BEING without question.
7 T 6 H 10. As long as belief in
8 God and His Kingdom is assailed
9 by ANY doubts in your minds, His
10 perfect Accomplishment is NOT
11 apparent to you. This is
12 why you MUST be vigilant ON
13 GOD’S BEHALF. The ego speaks
14 AGAINST His Creation, and therefore
15 DOES engender doubt. You cannot
16 go BEYOND belief UNTIL you
17 believe wholly. No one can
18 EXTEND a lesson he has NOT
19 LEARNED FULLY. Transfer, which
20 IS extension, is the measure of
21 learning because it is the MEASURABLE
22 RESULT. This, however, does NOT
23 mean that what it transfers
24 TO is measurable. On the

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(N 7:04)(UR 301-302)
1 contrary, unless it transfers to the
2 whole Sonship, which is immeasurable
3 because it was created BY the
4 Immeasurable, the learning itself
5 MUST be incomplete.
6 T 6 H 11. To teach the WHOLE Sonship
7 WITHOUT EXCEPTION demonstrates
8 that you PERCEIVE ITS WHOLENESS
9 and have learned that it IS One.
10 Now you must be vigilant to
11 HOLD its Oneness in your
12 mind 37 because if you allow doubt
13 to enter, YOU will lose awareness
14 of its wholeness, and WILL BE UNABLE
15 TO TEACH IT. (#302)# C 129 The wholeness of the
16 Kingdom does NOT depend on
17 your perception, but your AWARENESS
18 of its wholeness DOES. It is only
19 your awareness that NEEDS
20 protection, because your BEING cannot
21 be assailed. But 38 a real
22 sense of being CANNOT be
23 yours while you are doubtful
24 of what you ARE. THIS IS
25 WHY VIGILANCE IS ESSENTIAL. Doubts

37
Ur pluralizes this to “minds”
38
Ur changes “But” to “Yet”

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(N 7:05)(UR 302)
1 ABOUT being MUST not enter your
2 mind, or you CANNOT know what you are
3 with certainty.
4 T 6 H 12. Certainty is OF God for YOU.
5 Vigilance is not necessary for truth, but it IS
6 necessary AGAINST ILLUSION. Truth
7 is WITHOUT illusions, and therefore WITHIN the
8 Kingdom. Everything OUTSIDE
9 the Kingdom IS illusion 39 But
10 you must learn to ACCEPT truth
11 because YOU THREW IT AWAY. You therefore
12 saw yourself AS IF you were
13 WITHOUT it. By making
14 another Kingdom WHICH YOU VALUED,
15 you did NOT keep the Kingdom
16 of God alone in your minds, and therefore 40
17 placed part of your mind OUTSIDE
18 of it. What you have made has
19 thus DIVIDED YOUR WILL and
20 given you a sick mind that
21 MUST be healed. Your
22 vigilance AGAINST this sickness IS
23 the way to heal it.
24 T 6 H 13. Once YOUR mind is

39
Ur moves the emphasis from “is” to “illusion”
40
Ur replaces “therefore” with “thus”

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(N 7:06)(UR 302-303)
1 healed, it radiates health and
2 thereby TEACHES healing. This
3 establishes you as a teacher who
4 teaches LIKE me. Vigilance was
5 required of me as much as of
6 you. But remember that
7 those who will to teach the
8 same thing MUST be in
9 agreement about what they
10 believe.
11 T 6 H 14. The third step, then, is a
12 statement of what you WANT
13 to believe, and entails a
14 willingness to RELINQUISH
15 EVERYTHING ELSE. I told you
16 that you were just beginning the second
17 step, but I also told you that
18 the third one FOLLOWS it. The Holy Spirit
19 WILL enable you to go on IF YOU
20 FOLLOW HIM. Your vigilance is the
21 sign that you WANT Him to
22 guide you. (#303)# C 130 Vigilance DOES
23 require effort, but only to
24 teach you that effort ITSELF

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(N 7:07)(UR 303)
1 is unnecessary. You have exerted GREAT
2 effort to preserve what you have made
3 BECAUSE it is not 41 true. Therefore, you must
4 now turn your effort AGAINST
5 it. Only this can cancel out the
6 NEED for effort, and call upon
7 the BEING which you both HAVE and ARE.
8 THIS recognition is wholly WITHOUT effort,
9 because it is ALREADY true and needs
10 no protection. It is in the perfect
11 safety of God. Therefore,
12 inclusion is total and Creation
13 is WITHOUT LIMIT. (end of chapter 6)
14 T 7 A 1. The creative power of both
15 God and His Creations is limitless,
16 but it is not in reciprocal relationship.
17 You do communicate fully with God,
18 as He does with YOU. This is an
19 ongoing process in which you share, and
20 because you share it, you are inspired
21 to create like God. But in
22 Creation you are not in a reciprocal
23 relation to God, because He created
24 you, but you did not create Him.

41
Ur emphasizes this word.

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A Course in Miracles Volume I Chapter 7 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 7 – THE CONSISTENCY OF THE KINGDOM ................................................................................1


T 7 A. Introduction (*N 675 7:7)........................................................................................................ 1
(N 7:07)(Ur 303) .............................................................................................................................. 1
(N 7:08)(Ur 303-304)....................................................................................................................... 2
T 7 B. Bargaining versus Healing (*N 677 7:9) ................................................................................ 3
(N 7:09)(Ur 304) .............................................................................................................................. 3
(N 7:10)(Ur 304) .............................................................................................................................. 4
(N 7:11)(Ur 304-305)....................................................................................................................... 5
(N 7:12)(Ur 305-306)....................................................................................................................... 6
(N 7:13)(Ur 306) .............................................................................................................................. 7
T 7 C. The Laws of Mind (*N 682 7:14) ............................................................................................ 8
(N 7:14)(Ur 306) .............................................................................................................................. 8
(N 7:15)(Ur 306-307)....................................................................................................................... 9
(N 7:16)(Ur 307) ............................................................................................................................ 10
(N 7:17)(Ur 307-308)..................................................................................................................... 11
(N 7:18)(Ur 308) ............................................................................................................................ 12
(N 7:19)(Ur 308-309)..................................................................................................................... 13
(N 7:20)(Ur 309) ............................................................................................................................ 14
(N 7:221)(Ur 309-310)................................................................................................................... 15
(N 7:22)(Ur 309) ............................................................................................................................ 16
(N 7:23)(Ur 310) ............................................................................................................................ 17
T 7 D. The Unified Curriculum (*N 691 7:23)3/4/2009.................................................................. 17
(N 7:24)(Ur 310) ............................................................................................................................ 18
(N 7:25)(Ur 310-311)..................................................................................................................... 19
(N 7:26)(Ur 311) ............................................................................................................................ 20
(N 7:27)(Ur 311-312)..................................................................................................................... 21
T 7 E. The Recognition of Truth (*N 696 7:28) .............................................................................. 22
(N 7:28)(Ur 312) ............................................................................................................................ 22
(N 7:29)(Ur 312-313)..................................................................................................................... 23
(N 7:30)(Ur 313) ............................................................................................................................ 24
(N 7:31)(Ur 313-314)..................................................................................................................... 25
(N 7:32)(Ur 314) ............................................................................................................................ 26
(N 7:33)(Ur 314-315)..................................................................................................................... 27
(N 7:34)(Ur 315) ............................................................................................................................ 28
(N 7:35)(Ur 315-316)..................................................................................................................... 29
(N 7:36)(Ur 316) ............................................................................................................................ 30
(N 7:37)(Ur 316-317)..................................................................................................................... 31
(N 7:38)(Ur 317) ............................................................................................................................ 32
T 7 F. Healing and the Changelessness of Mind (*N 707 7:39) ..................................................... 33
(N 7:39)(Ur 317-318)..................................................................................................................... 33
(N 7:40)(Ur 318) ............................................................................................................................ 35
(N 7:41)(Ur 318-319)..................................................................................................................... 36
(N 7:42)(Ur 319) ............................................................................................................................ 37
(N 7:43)(Ur 319-320)..................................................................................................................... 38
(N 7:44)(Ur 320) ............................................................................................................................ 39
(N 7:45)(Ur 320) ............................................................................................................................ 40

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(N 7:46)(Ur 321) ............................................................................................................................ 41


(N 7:47)(Ur 321) ............................................................................................................................ 42
(N 7:48)(Ur 321-322)..................................................................................................................... 43
(N 7:49)(Ur 322) ............................................................................................................................ 44
T 7 G. From Vigilance to Peace (*N 720 7:52)................................................................................ 45
(N 7:50)(Ur 322-323)..................................................................................................................... 45
(N 7:51)(Ur 323) ............................................................................................................................ 46
(N 7:52)(Ur 324) ............................................................................................................................ 47
(N 7:53)(Ur 324-325)..................................................................................................................... 48
(N 7:54)(Ur 325) ............................................................................................................................ 49
(N 7:55)(Ur 325-326)..................................................................................................................... 50
(N 7:56)(Ur 326) ............................................................................................................................ 51
(N 7:57)(Ur 326) ............................................................................................................................ 52
(N 7:58)(Ur 327) ............................................................................................................................ 53
(N 7:59)(Ur 327-328)..................................................................................................................... 54
(N 7:60)(Ur 328) ............................................................................................................................ 55
(N 7:61)(Ur 328) ............................................................................................................................ 56
(N 7:62)(Ur 329) ............................................................................................................................ 57
(N 7:63)(Ur ---) .............................................................................................................................. 58
(N 7:64)(Ur 329) ............................................................................................................................ 59
T 7 H. The Total Commitment (*N 537 6:101)............................................................................... 60
(N 6:101)(Ur 330) .......................................................................................................................... 60
(N 6:102)(Ur 330) .......................................................................................................................... 61
(N 6:103)(Ur 331-332)................................................................................................................... 62
(N 6:104)(Ur 332) .......................................................................................................................... 63
(N 6:105)(Ur 332-333)................................................................................................................... 64
(N 6:106)(Ur 333) .......................................................................................................................... 65
(N 6:107)(Ur 333-3334) ................................................................................................................. 66
(N 6:108)(Ur 334) .......................................................................................................................... 67
(N 6:109)(Ur 334-335)................................................................................................................... 68
T 7 I. The Defense of Conflict (*N 733 7:65)................................................................................... 69
(N 7:65)(Ur 335) ............................................................................................................................ 69
(N 7:66)(Ur 335) ............................................................................................................................ 70
(N 7:67)(Ur 335-336)..................................................................................................................... 71
(N 7:68)(Ur 336) ............................................................................................................................ 72
(N 7:69)(Ur 336-337)..................................................................................................................... 73
T 7 J. The Extension of the Kingdom (*N 738 7:70) ...................................................................... 74
(N 7:70)(Ur 337) ............................................................................................................................ 74
(N 7:71)(Ur 337-338)..................................................................................................................... 75
(N 7:72)(Ur 338) ............................................................................................................................ 76
(N 7:73)(Ur 338-339)..................................................................................................................... 77
(N 7:74)(Ur 339) ............................................................................................................................ 78
(N 7:75)(Ur 339) ............................................................................................................................ 79
(N 7:76)(Ur 339-340)..................................................................................................................... 80
(N 7:77)(Ur 340) ............................................................................................................................ 81
T 7 K. The Confusion of Strength and Weakness (*N 746 7:78)................................................... 82
(N 7:78)(Ur 340-341)..................................................................................................................... 82
(N 7:79)(Ur 341) ............................................................................................................................ 83
(N 7:80)(Ur 341-342)..................................................................................................................... 84
(N 7:81)(Ur 342) ............................................................................................................................ 85
(N 7:82)(Ur 342) ............................................................................................................................ 86
(N 7:83)(Ur 343) ............................................................................................................................ 87
T 7 L. The State of Grace (*N 752 7:84).......................................................................................... 88
(N 7:84)(Ur 343) ............................................................................................................................ 88
(N 7:85)(Ur 343-344)..................................................................................................................... 89
(N 7:86)(Ur 344) ............................................................................................................................ 90

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(N 7:87)(Ur 344-345)..................................................................................................................... 91
(N 7:88)(Ur 345) ............................................................................................................................ 92
(N 7:89)(Ur 345) ............................................................................................................................ 93

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Chapter 7 – The Consistency of the Kingdom

T 7 A. Introduction (*N 675 7:7)


(N 7:07)(Ur 303)
1 is unnecessary. You have exerted GREAT
2 effort to preserve what you have made
3 BECAUSE it is not 1 true. Therefore, you must
4 now turn your effort AGAINST
5 it. Only this can cancel out the
6 NEED for effort, and call upon
7 the BEING which you both HAVE and ARE.
8 THIS recognition is wholly WITHOUT effort,
9 because it is ALREADY true and needs
10 no protection. It is in the perfect
11 safety of God. Therefore,
12 inclusion is total and Creation
13 is WITHOUT LIMIT. (end of chapter 6)
14 T 7 A 1. The creative power of both
15 God AND His Creations is limitless,
16 but it is NOT in reciprocal relationship.
17 You DO communicate fully WITH God,
18 as He does with YOU. This is an
19 ongoing process in which you SHARE, and
20 BECAUSE you share it, you are inspired
21 to create LIKE God. But in
22 Creation you are NOT in a reciprocal
23 relation TO God, because He created
24 YOU, but you did NOT create Him.

1
Ur emphasizes this word.

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(N 7:08)(Ur 303-304)
1 We have already stated that only in
2 this respect your creative power differs
3 from His. Even in this world there is
4 a parallel. Parents give birth
5 to children, but children do NOT give
6 birth to parents. They DO, however,
7 give birth to their children, and thus
8 give birth AS their parents do.
9 T 7 A 2. If you created GOD and He
10 created you, the KINGDOM could
11 not increase through its OWN creative
12 thought. Creation would therefore be
13 limited, and you would NOT be co-
14 creators WITH God. As God’s
15 creative Thought proceeds FROM
16 Him TO you, so must YOUR
17 creative thoughts proceed FROM
18 you to YOUR creations. In this way
19 only can ALL creative power
20 EXTEND OUTWARD. T(304) C 131 God’s
21 accomplishments are NOT yours. But
22 yours are LIKE His. HE created
23 the Sonship, and YOU increase it.
24 You HAVE the power to ADD to the Kingdom,

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T 7 B. Bargaining versus Healing (*N 677 7:9)


(N 7:09)(Ur 304)
1 but NOT to add to the Creator OF the Kingdom.
2 T 7 A 3. You claim this power when you
3 have become entirely wholly vigilant for God
4 AND the Kingdom. BY ACCEPTING this
5 power as YOURS, you have learned
6 to be what you ARE. YOUR creations
7 belong in YOU, as YOU belong in
8 God. You are part of God, as
9 your sons are part of His Sons.
10 To create is to love. Love extends
11 outward simply because it cannot be
12 contained. Being limitless,
13 it DOES NOT STOP. It creates
14 forever, but NOT in time. God’s
15 creations have ALWAYS BEEN, because
16 because 2 HE has always been. YOUR
17 creations have always been, because
18 you can can create only as HE
19 creates.
20 T 7 A 4. Eternity is yours because
21 He created you eternal. T 7 B 1. The ego demands
22 RECIPROCAL rights, because it is
23 competitive rather than loving.
24 It is always willing to make a

2
Yes, the Notes duplicates the word

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(N 7:10)(Ur 304)
1 deal, but it cannot understand that to be
2 LIKE another means that NO deals
3 are possible. To gain you must GIVE,
4 not bargain. To bargain is to LIMIT
5 giving, and this is NOT God’s Will. To
6 will WITH God is to create like HIM.
7 God does not limit His gifts in
8 ANY way. You ARE His gifts,
9 and so your gifts must be like
10 HIS.
11 T 7 B 2. Your gifts TO the Kingdom are
12 like His to YOU. I gave ONLY
13 love to the Kingdom, because I believed
14 that was what I WAS. What you
15 believe you are DETERMINES your gifts,
16 and if God created you by
17 extending HIMSELF AS you, you
18 can only extend YOURSELF as
19 He did. Only joy increases
20 forever. Joy and Eternity are
21 INSEPARABLE. God extends
22 outward beyond limits and
23 beyond time, and you, who are
24 co-creators with Him, extend His

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(N 7:11)(Ur 304-305)
1 Kingdom forever and beyond limit. T(305) C 132
2 Eternity is the indelible stamp of
3 Creation. The eternal are in peace
4 and joy forever.
5 T 7 B 3. To think like God is to
6 share His certainty of WHAT
7 YOU ARE. And to CREATE like Him
8 is to share the perfect love He
9 shares with YOU. To this the Holy Spirit
10 leads you, that your joy may be
11 complete 3 because the Kingdom of
12 God is whole. We have said that
13 the last step in the re-awakening of
14 knowledge is taken by God. This is
15 true, but it is hard to explain
16 in words, because words are symbols,
17 and nothing that is true NEEDS
18 to be explained. However, the
19 Holy Spirit always has the task of
20 translating the useLESS into the useFUL,
21 the meaningLESS into the meaningFUL,
22 and the temporary into the timeLESS. He
23 CAN, therefore, tell you something about
24 this last step, but this one you

3
John 15:11 “These things I have spoken to you, that My joy may remain in you, and that your joy may be complete.”

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(N 7:12)(Ur 305-306)
1 must know yourself, because BY it you
2 know what you are. This IS your being.
3 T 7 B 4. God does not take steps
4 because His Accomplishments are NOT
5 gradual. He does not teach,
6 because His Creations are changeless.
7 He does nothing LAST because He
8 Created FIRST and FOR ALWAYS.
9 Actually It must be understood
10 that the word “first” as applied to
11 Him is NOT a time concept. He
12 is first here only in the sense that
13 He is first in the Holy Trinity Itself.
14 He is the principal prime creator
15 because HE created His co-creators.
16 And because He DID, time applies
17 neither to Him OR to what He
18 created. T(306) C 133 4
19 T 7 B 5. The “last step” that God was
20 said to take was therefore true in the beginning,
21 is true now, and will be true
22 forever 5 What is timeless IS
23 ALWAYS THERE because its BEING
24 is eternally changeless. It does

4
April 11, ’66.
5
Hebrews 13:8 Jesus Christ is the same yesterday, today, and forever.

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(N 7:13)(Ur 306)
1 NOT change by increase, because it
2 was forever created TO increase. If
3 you perceive it as NOT increasing, you
4 do not know what it IS. You also
5 do not know who what created
6 it, or who HE is. God does
7 not REVEAL this to you, because it was
8 never hidden. His light was
9 never obscured, because it is His Will
10 to SHARE it. How can what is
11 fully shared be withheld and
12 then revealed?
13 T 7 B 6. To heal is the ONLY kind of
14 thinking in this world that resembles
15 the Thought of God, and because of the
16 elements which they SHARE, can
17 transfer TO it. When a
18 brother perceives himself as sick, he
19 IS perceiving himself as NOT WHOLE, and
20 therefore IN NEED. If you, too, see
21 him this way, you are seeing
22 him as if he were ABSENT
23 from the Kingdom or separated FROM it,
24 thus making the Kingdom ITSELF

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T 7 C. The Laws of Mind (*N 682 7:14)


(N 7:14)(Ur 306)
1 obscure to BOTH OF YOU.
2 Sickness and separation are not of God,
3 but the KINGDOM IS. If you obscure the
4 Kingdom, you are perceiving WHAT IS NOT
5 OF GOD.
6 T 7 C 1. To heal, then, is to
7 correct perception in your brother
8 and yourself by sharing the Holy Spirit
9 WITH HIM. This places you both
10 WITHIN the Kingdom and restores ITS
11 wholeness in your minds. This
12 PARALLELS creation because it
13 unifies by increasing, and integrates
14 by extending.
15 T 7 C 2. What you project you
16 BELIEVE. This is an
17 immutable law of mind in
18 this world as well as in the
19 Kingdom. However, its
20 CONTENT is somewhat different in
21 this world from what it REALLY
22 is, because the thoughts it governs
23 are VERY different from the thoughts in
24 the Kingdom. Laws must be

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(N 7:15)(Ur 306-307)
1 adapted to circumstances, if they are to
2 maintain order. T(307) C 134
3 T 7 C 3. The outstanding
4 characteristic of the laws of mind, as
5 they operate in this world, is that
6 by obeying them, and I assure you that
7 you MUST obey them, you can arrive
8 at diametrically opposed results.
9 This is because the laws have adapted
10 to the circumstances of this world, in which
11 diametrically opposed outcomes are
12 BELIEVED in. The laws of mind
13 govern thoughts, and you DO think you
14 are respond to two conflicting voices.
15 You have heard many arguments on
16 behalf of “the freedoms,” which would
17 indeed have BEEN freedom if man
18 had not chosen to FIGHT for them.
19 That is why they perceive “the
20 freedoms” as many instead of ONE.
21 T 7 C 4. But the argument that
22 underlies the DEFENSE of freedom
23 is perfectly valid. Because it is
24 true, it should not be

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(N 7:16)(Ur 307)
1 FOUGHT for, but it SHOULD be
2 sided WITH. Those who are
3 AGAINST freedom believe that its
4 outcome will hurt them, which CANNOT be
5 true. But those who are FOR
6 freedom, even if they are mis-
7 guided in HOW they defend it,
8 are siding with the one thing in this
9 world which IS true. Whenever anyone
10 can listen fairly to both sides
11 of ANY issue, he WILL make
12 the right decision. This is because he
13 HAS the answer. Conflict can
14 indeed be projected, but it
15 MUST be intrapersonal first.
16 T 7 C 5. The term “intraPERSONAL” is
17 an ego term, because “personal”
18 implies of ONE person, and NOT of
19 others. “Interpersonal” has
20 a similar error, because it
21 implies something that exists
22 between DIFFERENT individuals. When
23 we spoke before of the extremely
24 PERSONAL nature of revelation, we

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(N 7:17)(Ur 307-308)
1 followed this statement immediately with
2 a description of the inevitable outcomes
3 of the revelation in terms of SHARING.
4 A PERSON conceives of himself as
5 separate, largely because he perceives
6 OF himself as bounded by a body.
7 ONLY if he sees perceives himself as a
8 MIND can he overcome this. THEN
9 he is free to use terms like
10 “intraMENTAL” and “interMENTAL”
11 WITHOUT seeing them as different and
12 conflicting, because minds
13 CAN be in perfect accord. T(308) C 135
14 T 7 C 6. OUTSIDE the Kingdom, the law
15 which prevails INSIDE it is ADAPTED
16 to “what you project you believe.” This
17 is its TEACHING form, because outside the
18 Kingdom teaching is mandatory
19 because learning is essential. This form
20 of the law clearly implies that you
21 will learn what YOU are from
22 what you have projected onto others
23 and therefore believe THEY are. IN
24 the Kingdom, there is no teaching OR

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(N 7:18)(Ur 308)
1 learning, because there is no BELIEF. There is
2 only CERTAINTY. God and His
3 Sons, in the surety of Being, KNOW
4 that what you project you ARE.
5 T 7 C 7. That form of the law is
6 NOT adapted at all, being the
7 Law of Creation. God Himself
8 created the law by creating BY
9 it. And His Sons, who create
10 LIKE Him, follow it gladly,
11 knowing that the INCREASE of the
12 Kingdom of the ?? rests depends on
13 it, just as THEIR creation did.
14 Laws must be communicated, if
15 they are to be helpful. In effect, they must
16 be TRANSLATED for those who
17 speak a different language. But
18 a good translator, though he
19 MUST change alter the FORM of what
20 he translates, NEVER changes the
21 meaning. His purpo In fact,
22 his whole PURPOSE is to change
23 the form SO THAT the original meaning
24 IS retained.

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(N 7:19)(Ur 308-309)
1 T 7 C 8. The Holy Spirit IS the translator of the Laws of
2 God to those who do NOT understand
3 them. YOU could not do this
4 yourselves because conflicted
5 minds CANNOT be faithful to one
6 meaning, and will therefore CHANGE THE
7 MEANING TO PRESERVE THE FORM. The
8 Holy Spirit’s purpose in translating is
9 naturally EXACTLY the opposite.
10 He translates ONLY to
11 preserve the original meaning in ALL
12 respects and in ALL languages.
13 Therefore, He OPPOSES differences
14 in form as meaningful, and
15 emphasizes always that THESE
16 DIFFERENCES DO NOT MATTER. The
17 meaning of His message is
18 ALWAYS the same, and ONLY the
19 meaning matters. T(309) C 136
20 T 7 C 9. God’s Law of Creation,
21 in perfect form, does NOT
22 involve the USE of truth to
23 convince His sons OF truth.
24 The EXTENSION of truth, which IS the Law of

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(N 7:20)(Ur 309)
1 the Kingdom, rests only on the
2 knowledge of WHAT TRUTH IS.
3 This is your INHERITANCE, and requires
4 no learning at all. But
5 when you DISinherited YOURSELVES,
6 you BECAME learners. No one
7 questions the intimate connection
8 of learning and memory. Learning
9 is impossible WITHOUT memory, because
10 it CANNOT be consistent UNLESS
11 it is remembered. T 7 C 10. That is
12 why the Holy Spirit IS a lesson in
13 remembering. We said before
14 that He teaches remembering
15 and FORGETTING, but the forgetting
16 aspect is only TO MAKE THE
17 REMEMBERING CONSISTENT. You
18 forget to REMEMBER BETTER.
19 You will NOT understand His
20 translations while you listen
21 to two ways of perceiving them.
22 Therefore, you must forget or
23 relinquish one to UNDERSTAND
24 the other. This is the only way

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(N 7:221)(Ur 309-310)
1 you can LEARN consistency, so that
2 you can finally BE consistent.
3 What can the perfect consistency
4 of the Kingdom MEAN to the confused?
5 It MUST be apparent that
6 confusion INTERFERES with meaning,
7 and therefore PREVENTS THE LEARNER FROM
8 APPRECIATING IT.
9 T 7 C 11. There is NO confusion in the
10 Kingdom, because there IS only
11 one meaning. This Meaning
12 comes from God and IS
13 God. Because it is also YOU,
14 you share it and EXTEND
15 it AS YOUR CREATOR DID.
16 This needs no translation,
17 because it is perfectly understood,
18 but it DOES need extension
19 because it MEANS extension.
20 Communication here is perfectly
21 direct and perfectly united.
22 It is totally without strain,
23 because nothing discordant EVER
24 enters. That is why it IS
25 the Kingdom of God. It

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(N 7:22)(Ur 309)
1 belongs to Him and is therefore LIKE Him.
2 That IS its reality, and nothing CAN
3 assail it.
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26 T(310) C 137

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(N 7:23)(Ur 310)
T 7 D. The Unified Curriculum (*N 691 7:23)3/4/2009
1 T 7 D 1. To 6 heal is to liberate totally. We
2 once said there is no order in
3 miracles because they are all MAXIMAL
4 EXPRESSIONS OF LOVE. This has no
5 range at all. The non-maximal
6 only APPEARS to have a range. This is
7 because it SEEMS to be meaningful to
8 measure it FROM the maximum and
9 identify its position by HOW MUCH
10 IT IS NOT THERE. Actually, this does
11 not mean ANYTHING. It is like
12 negative numbers in that the concept can
13 be used theoretically, but it has
14 NO application practically. It is true
15 that if you put three apples on the table and then took
16 them
17 AWAY, the three apples are NOT
18 THERE. But it is NOT true that the table
19 is now MINUS three apples. If
20 there is NOTHING on the table, it does NOT
21 matter what WAS there in terms of
22 amount. The “nothing” is neither
23 greater nor less because of what
24 is ABSENT.
25 T 7 D 2. That is why “all” and “nothing”

6
Ur inserts “April 17 1966”

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(N 7:24)(Ur 310)
1 are dichotomous, WITHOUT A RANGE.
2 This is perfectly clear in test performances
3 maximal test performance and for
4 EXACTLY the reason you emphasize. You
5 cannot interpret AT ALL,
6 unless you assume either MAXIMAL
7 motivation or its COMPLETE ABSENCE.
8 Only in these two conditions can you
9 validly COMPARE responses, and you
10 MUST assume the former, because if the
11 LATTER is true, the subject WILL NOT
12 DO ANYTHING. Given VARIABLE
13 motivation he WILL do something,
14 but you CANNOT UNDERSTAND WHAT IT
15 IS.
16 T 7 D 3. The RESULTS of tests are
17 evaluated relatively, ASSUMING
18 maximal motivation. But this is because
19 we are dealing with ABILITIES, where
20 degree of development IS meaningful.
21 This does NOT mean that what
22 ability is used FOR is necessarily
23 either limited OR divided.
24 But one thing is certain. Abilities

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(N 7:25)(Ur 310-311)
1 are POTENTIALS for learning, and you will
2 apply them to WHAT YOU WANT T(311) C 138 TO LEARN.
3 Learning is EFFORT, and effort MEANS
4 will.
5 T 7 D 4. You will notice that we have used
6 the term “abilities” as a plural, which
7 is correct. This is because abilities
8 ?? began with the ego, which perceived
9 them as a POTENTIAL FOR EXCELLING.
10 This is how the ego STILL perceives them
11 and uses them. It does NOT want
12 to teach everyone all it has
13 learned, because that would DEFEAT
14 its purpose in learning. Therefore, it
15 does not REALLY learn at all. The Holy Spirit
16 teaches YOU to use what the ego
17 has made to TEACH the opposite
18 of what the ego has LEARNED. The
19 KIND of learning is as irrelevant as
20 is the particular ability which was applied
21 TO the learning. T 7 D 5. You could not have
22 a better example of this 7 unified
23 purpose than this course. The Holy Spirit
24 has taken very diversified areas

7
Ur inserts “the Holy Spirit’s (this)”

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(N 7:26)(Ur 311)
1 of YOUR past learning, and has
2 applied them to a UNIFIED curriculum.
3 The fact that this was NOT the ego’s
4 reason for learning is totally
5 irrelevant. YOU made the effort to
6 learn, and the Holy Spirit has a unified
7 goal for ALL effort. He
8 ADAPTS the ego’s potentials for
9 excelling to potentials for
10 EQUALIZING. This makes them
11 USELESS for the ego’s purpose, but
12 VERY useful for His.
13 T 7 D 6. If different abilities are
14 applied long enough to one
15 GOAL, the abilities THEMSELVES
16 become unified. This is because they
17 are channelized in one direction,
18 or in one WAY. Ultimately, then,
19 they all contribute to ONE RESULT,
20 and by so doing, their SIMILARITY
21 rather than their differences is
22 emphasized. You can EXCEL in
23 many DIFFERENT ways, but you can
24 EQUALIZE in ONE WAY ONLY.

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(N 7:27)(Ur 311-312)
1 Equality is NOT a variable state,
2 by definition. T(312) C 139
3 T 7 D 7. That is why we once said
4 that papers will be easy to
5 write when you have learned THIS
6 course. To the ego there appears to
7 be no connection, because the EGO is
8 discontinuous. But the Holy Spirit
9 teaches one lesson and applies
10 it to ALL individuals in ALL
11 situations. Being conflict
12 free, He maximizes ALL efforts
13 and ALL results. By teaching
14 the power of the Kingdom of God
15 Himself, He teaches you that
16 ALL POWER IS YOURS. Its
17 application does not matter. It is
18 ALWAYS maximal. Your
19 vigilance does NOT establish it
20 as yours, but it DOES
21 enable you to use it
22 ALWAYS and in ALL WAYS.
23 T 7 D 8. When I said, “Behold
24 I am with you always,” 8 I

8
Matthew 28:20 “Teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of
the age.” Amen.

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T 7 E. The Recognition of Truth (*N 696 7:28)


(N 7:28)(Ur 312)
1 meant it literally. I am not
2 absent to ANYONE nor in ANY
3 situation. BECAUSE I am
4 always with you, YOU are the Way,
5 and the Truth, and the Light 9 YOU
6 did not make this power any
7 more than I did. It was
8 created to BE shared, and therefore
9 cannot be meaningfully perceived as
10 BELONGING to anyone AT THE EXPENSE
11 of another. This perception
12 makes it meaningLESS by
13 eliminating or overlooking its
14 real and ONLY meaning.
15 T 7 E 1. God’s MEANING waits in the
16 Kingdom because that is where
17 He placed it. It does NOT
18 wait in time. It merely
19 RESTS there 10 because it BELONGS
20 there, as YOU do. How
21 can you, who ARE God’s
22 meaning, perceive yourselves
23 as absent FROM it? You can
24 see yourselves as separated FROM

9
John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. Again, while the
Biblical quote is “life” in ACIM, all versions, we find “light.”
10
Ur inserts “(in the Kingdom)”

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(N 7:29)(Ur 312-313)
1 your meaning only by EXPERIENCING
2 YOURSELF AS UNREAL. This is WHY
3 the ego is insane; it teaches
4 that you are NOT what you ARE.
5 This is so contradictory that it is
6 clearly impossible. It is therefore a lesson
7 which you CANNOT REALLY LEARN, and therefore CANNOT
8 REALLY TEACH. But you ARE
9 always teaching. You MUST,
10 then, be teaching SOMETHING
11 ELSE AS WELL, even though the ego
12 DOES NOT KNOW WHAT IT IS. T(313) C 140
13 T 7 E 2. The ego, then, IS always
14 being undone, and DOES suspect
15 your motives. Your mind
16 CANNOT be unified in allegiance
17 TO ?? to the ego, because ?? the
18 mind does NOT BELONG to it.
19 But what is “treacherous” to the
20 ego IS faithful to peace.
21 The ego’s “enemy” is your therefore
22 YOUR friend. We said before 11
23 that the ego’s friend is not
24 part of you but that is

11
Ur replaces “We said before” with “Remember”

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(N 7:30)(Ur 313)
1 because the ego perceives itself as at
2 war and therefore in need of allies.
3 YOU, who are NOT at war,
4 must look for brothers and
5 RECOGNIZE all you see AS brothers,
6 because ONLY EQUALS ARE AT
7 PEACE.
8 T 7 E 3. Because God’s equal Sons
9 have everything, they CANNOT compete.
10 But if they perceive ANY of
11 their brothers as anything
12 OTHER than their perfect equals,
13 the IDEA of competition HAS
14 entered their minds. Do not
15 underestimate your need to be
16 vigilant AGAINST this idea,
17 because ALL your conflicts come arise come
18 FROM it. It IS the belief
19 that conflicting interests are
20 possible, and therefore means that
21 you have accepted the IMpossible as
22 true. How is that different
23 from saying that you are perceiving
24 YOURSELF as unreal?

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(N 7:31)(Ur 313-314)
1 T 7 E 4. To be IN the Kingdom is merely
2 to focus your full attention ON it.
3 As long as you believe that you can
4 ATTEND to what is NOT true, you
5 are accepting conflict as your
6 CHOICE. IS IT REALLY A
7 CHOICE? It does SEEMS to
8 be, but seeming and reality are
9 hardly the same. You who
10 ARE the Kingdom are not concerned
11 with seeming. Reality is yours
12 because you ARE reality. This is how
13 having and being are ultimately reconciled,
14 NOT in the Kingdom, but IN YOUR MINDS.
15 The altar there is the ONLY reality.
16 It is PERFECTLY clear in its
17 thought, because it is a reflection
18 of PERFECT Thought. It
19 SEES only brothers because it
20 sees ONLY in its own Light. T(314) C 141
21 T 7 E 5. God has lit your
22 minds Himself, and keeps
23 your mind lit BY His
24 light because His light is

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(N 7:32)(Ur 314)
1 WHAT YOUR MINDS ARE. This is TOTALLY
2 beyond question. And when YOU
3 questioned it, you WERE answered.
4 The answer merely UNDOES the question
5 by establishing the fact that to
6 QUESTION reality is to question
7 MEANINGLESSLY. That is why the
8 Holy Spirit NEVER questions. Its
9 sole function is to UNdo the
10 questionable, and thus LEAD TO
11 CERTAINTY. The certain are perfectly
12 calm, because they are not in
13 doubt. They do NOT raise questions
14 because NOTHING QUESTIONABLE ENTERS
15 THEIR MINDS. This holds them in
16 perfect serenity because this is what
17 they SHARE, KNOWING what they are.
18 T 7 E 6. Healing is both an art and a
19 science, as has so often been
20 said. It is an art because it
21 depends on inspiration in the
22 sense that we have already used the
23 term. Inspiration is the opposite
24 of dis-spiriting, and therefore means

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(N 7:33)(Ur 314-315)
1 to make joyful. The dispirited are
2 depressed because they believe 12 they are literally “without
3 the
4 Spirit,” which is an illusion. You
5 do not PUT the Spirit in them
6 by inspiring them, because that would
7 be “magic,” and therefore would not be
8 real healing. But you DO
9 recognize the Spirit that is
10 ALREADY THERE, and thereby RE-
11 AWAKEN IT. This is why the
12 healer is part of the Resurrection
13 and the LIFE. The SPIRIT is not
14 asleep in the minds of the sick, but the
15 part of the mind that can perceive it and be glad IS. T(315) C
16 142
17 T 7 E 7. Healing is also a science
18 because it obeys the laws of God,
19 whose laws are true. BECAUSE
20 they are true, they are perfectly dependable,
21 and are therefore universal in application. The
22 real aim of science is neither
23 prediction nor control, but ONLY
24 UNDERSTANDING. This is because it
25 does NOT establish the laws it

12
Ur inserts “that”

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(N 7:34)(Ur 315)
1 seeks; CANNOT discover them through
2 prediction, and has NO control
3 over them at all. Science is nothing
4 more than an approach to
5 WHAT ALREADY IS. Like
6 inspiration, it can be mis-
7 understood as magic, and
8 WILL be whenever it is
9 undertaken as SEPARATED from
10 what already is, and perceived
11 as a means for ESTABLISHING
12 it. To believe this is possible is to
13 believe YOU CAN DO IT. This can
14 ONLY be the voice of the ego.
15 T 7 E 8. Truth can only be RECOGNIZED,
16 and NEED only be recognized.
17 Inspiration is of the Spirit, and
18 certainty is of God according
19 to His laws. Both therefore come
20 from the same Source, because
21 inspiration comes from the voice FOR
22 God and certainty comes from the
23 laws OF God. Healing
24 does not come DIRECTLY from

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(N 7:35)(Ur 315-316)
1 God, who knows His Creations as
2 perfectly whole. But healing is
3 nevertheless OF God, because it
4 proceeds from His Voice and
5 from His laws. It 13 is their RESULT
6 in a state of mind which does
7 not know Him. The STATE is
8 unknown to Him, and therefore does not
9 exist. But those who sleep
10 are stupefied, or better,
11 UNAWARE. And because they are
12 unaware THEY DO NOT KNOW.
13 T 7 E 9. The Holy Spirit must work through
14 you to teach you He is IN you.
15 This is an intermediary step toward the
16 knowledge that YOU are in God
17 BECAUSE YOU ARE PART OF HIM. The miracles
18 which the Holy Spirit inspires can have no order
19 of difficulty, because every part of
20 Creation IS of one order. This is
21 God’s will and yours. T(316) C 143 The laws
22 of God ESTABLISH this, and the Holy Spirit
23 reminds you OF it. When you
24 heal, you are REMEMBERING THE LAWS

13
This sentence may appear to be grammatically incorrect but makes sense with some implied words. “ It [healing]is their [the voice
and laws of God] result in [a person who is in ] a state of mind which does not know Him.”

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(N 7:36)(Ur 316)
1 OF GOD and forgetting the laws of the ego.
2 We said before that forgetting is
3 merely a way of REMEMBERING BETTER.
4 It is therefore not the opposite of remembering,
5 when it is properly conceived.
6 Perceived IMproperly, it induces a
7 perception of CONFLICT WITH SOMETHING
8 ELSE, as all incorrect perception
9 does. Properly perceived, it can be
10 used as a way out of conflict,
11 as all prope proper perception can.
12 T 7 E 10. ALL abilities, then should
13 be given over to the Holy Spirit, WHO KNOWS
14 HOW TO USE THEM PROPERLY. He
15 can use them only for healing,
16 because He knows you only as
17 whole. By healing you learn
18 of wholeness, and by learning of
19 wholeness you learn to remember
20 God. You have forgotten Him, but
21 the Holy Spirit still knows that your
22 forgetting must be translated
23 into a way of remembering, and
24 NOT perceived as a SEPARATE

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(N 7:37)(Ur 316-317)
1 ability which OPPOSES AN OPPOSITE. This is
2 the way in which the ego tries to use ALL
3 abilities, because its goal is always
4 to make you believe that you are in opposition.
5 T 7 E 11. The ego’s goal is as unified
6 as the Holy Spirit’s, and therefore 14 because of this
7 that their goals can NEVER be reconciled in
8 ANY way or to any extent. The
9 ego ALWAYS seeks to divide
10 and separate. The Holy Spirit ALWAYS seeks
11 to unify and HEAL. As you heal,
12 you ARE healed because the Holy Spirit
13 sees NO ORDER OF HEALING.
14 Healing IS the way to undo the belief in
15 differences, because it is the ONLY way of
16 perceiving the Sonship WITHOUT this
17 belief. This perception is therefore IN
18 accord with the laws of God even
19 in a state of mind which is
20 OUT of accord with His. T(317) C 144 But
21 the STRENGTH of right perception is
22 so great that it brings the
23 mind INTO accord with His, because
24 it yields to His pull which IS in

14
Ur replaces “therefore” with “it is”

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(N 7:38)(Ur 317)
1 all of you.
2 T 7 E 12. To oppose the pull or the will
3 of God is not an ability but a
4 real delusion. The ego believes that it HAS
5 this ability, and can offer this ability
6 to YOU as a gift. YOU DO
7 NOT WANT IT. It is NOT a
8 gift. It is NOTHING AT ALL. God
9 HAS given you a gift, which you
10 both HAVE and ARE. When you do not
11 USE it, you do not know you HAVE it.
12 By not knowing this, you do NOT
13 know what you ARE. Healing, then,
14 is a way of APPROACHING knowledge
15 by thinking in accordance with the
16 laws of God and RECOGNIZING THEIR
17 UNIVERSALITY. WITHOUT this recognition,
18 you have made the laws themselves
19 meaningless to you. But the LAWS
20 are not meaningless, because all
21 meaning is contained BY them, and IN
22 them.
23 T 7 E 13. Seek ye FIRST the Kingdom of
24 God Heaven, 15 because that is where the

15
Matthew 6:33 “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.”

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T 7 F. Healing and the Changelessness of Mind (*N 707


7:39)
(N 7:39)(Ur 317-318)
1 laws of God operate truly, and they
2 can operate ONLY truly, because they ARE
3 the laws of truth. But SEEK THIS
4 ONLY, because you can FIND nothing
5 else. There IS nothing else.
6 God is all in all 16 in a very literal
7 sense. All being 17 is in Him because
8 He IS all Being. YOU are therefore
9 in Him because YOUR being is
10 His. Healing is a way of FORGETTING
11 the sense of danger that the ego
12 has induced in YOU by not
13 recognizing its existence in your
14 brothers. This strengthens the Holy Spirit
15 in both of you, because it is a REFUSAL
16 TO ACKNOWLEDGE FEAR. Love needs
17 only this invitation. It comes
18 freely to ALL the Sonship, because
19 it is what the Sonship IS. T(318) C 145 By
20 their awakening to it, they merely
21 forget what they are not. This enables
22 them to remember what they ARE.
23 T 7 F 1. The body is nothing more than a

16
1 Corinthians 15:28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all
things under Him, that God may be all in all.
Ephesians 1:23 Which is His body, the fullness of Him who fills all in all.
17
Acts 17:28 for in Him we live and move and have our being, as also some of your own poets have said, “For we are also His
offspring.”

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1 framework for developing abilities.

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(N 7:40)(Ur 318)
1 It is therefore a means for developing potentials,
2 which is quite apart from what the potential
3 is used FOR. This IS a decision. The
4 effects of the ego’s decision in this matter
5 are so apparent that they need no
6 elaboration here. But the Holy Spirit’s
7 decision to use the body ONLY for
8 communication has such direct
9 connection with healing that it DOES
10 need clarification. The unhealed
11 healer OBVIOUSLY does not understand
12 his own vocation.
13 T 7 F 2. ONLY minds communicate.
14 Since the ego CANNOT obliterate the impulse
15 to communicate because it is also the
16 impulse to CREATE it can only try
17 to teach you that the BODY can
18 both communicate AND create, and therefore DOES
19 NOT NEED THE MIND. The ego, then,
20 tries to teach you that the body can
21 ACT like the mind, and therefore IS self-
22 sufficient. But we have learned that
23 behavior is NOT the level for
24 either learning or teaching. 18

18
Ur has “teaching OR learning”

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(N 7:41)(Ur 318-319)
1 This MUST be so, because you CAN act in
2 accordance with what you do NOT believe.
3 But this will weaken you as teachers AND
4 learners because, as has been repeatedly
5 emphasized, what you teach
6 what you DO believe. An inconsistent
7 lesson WILL be poorly taught and
8 POORLY LEARNED. If you teaching
9 both sickness AND healing, you ARE
10 both a poor teacher and a poor
11 learner. T(319) C 146
12 T 7 F 3. Healing is the one ability which 19
13 everyone CAN develop, and MUST
14 develop, if he is to BE healed. Healing
15 IS the Holy Spirit’s form of communication, and THE
16 ONLY ONE HE KNOWS. He recognizes
17 no other, because He 20 does NOT
18 accept the ego’s confusion of
19 mind with and body. Minds
20 CAN communicate, but they CANNOT
21 hurt. The body in the service of the
22 ego can hurt other BODIES, but
23 this CANNOT occur UNLESS the body
24 has ALREADY been confused WITH

19
Ur replaces “which” with “that”
20
Ur does not capitalize this word

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(N 7:42)(Ur 319)
1 the mind. This fact, too, can be
2 used either for healing or for magic, but
3 you must realize that magic is ALWAYS
4 the belief that healing is HARMFUL.
5 This is its totally INSANE premise, and
6 so it proceeds accordingly.
7 T 7 F 4. Healing ONLY STRENGTHENS.
8 Magic always tries to weaken.
9 Healing perceives NOTHING in the healer
10 that everyone else does not
11 share WITH him. Magic ALWAYS
12 sees something special in the healer,
13 which he believes he can offer as
14 a gift to someone who does NOT
15 have it. He may believe that
16 this gift comes from God TO Him, 21
17 but it is quite evident that he
18 does NOT understand God if he
19 thinks HE has something that
20 others DO NOT. You might
21 well ask why SOME healing
22 CAN result from this kind of
23 thinking, and there is a real reason
24 for this. T 7 F 5. However misguided the

21
Ur does not capitalize “him” and it probably should not be capitalized as it does not refer to a person of the Trinity.

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(N 7:43)(Ur 319-320)
1 “magical healer” may be, and however
2 much he may be trying to
3 strengthen his ego, HE IS ALSO
4 TRYING TO HELP. He IS conflicted
5 and unstable, but AT TIMES he is
6 offering SOMETHING to the Sonship, and the
7 ONLY thing the Sonship can ACCEPT
8 IS healing. When the so-called
9 healing “works,” then, the impulse
10 both to help and BE helped have co-
11 incided. This is coincidental, because
12 the healer may NOT be particu
13 experiencing HIMSELF as truly helpful at
14 the time, and the belief that he IS,
15 in the mind of ANOTHER, HELPS HIM. T(320) C 147
16 T 7 F 6. The Holy Spirit does NOT work by
17 chance, and the healing that is of
18 HIM ALWAYS works. And
19 unless the healer ALWAYS heals
20 BY Him, the results WILL vary.
21 But healing itself IS consistence, because
22 ONLY consistence is conflict-free,
23 and only the conflict-free ARE whole.
24 By accepting exceptions, and

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(N 7:44)(Ur 320)
1 acknowledging that he can SOMETIMES
2 heal and SOMETIMES not, the healer is
3 OBVIOUSLY accepting INconsistency. He
4 is therefore IN conflict and TEACHING conflict.
5 T 7 F 7. Can ANYTHING of God NOT be
6 for all and always? Love is incapable
7 of ANY exceptions. Only if there is
8 fear does the whole IDEA of exceptions
9 of any kind seem to be meaningful.
10 Exceptions ARE fearful because they were
11 made BY fear. The “fearful healer”
12 is a contradiction in terms, and is therefore
13 a concept that ONLY a conflicted
14 mind could POSSIBLY perceive as
15 meaningful. Fear does NOT
16 gladden. Healing DOES. Fear
17 ALWAYS makes exceptions. Healing
18 NEVER does. Fear produces
19 dissociation because it induces
20 SEPARATION. Healing ALWAYS
21 induces harmony integration because it proceeds
22 from harmony. 22 T 7 F 8. Healing is
23 predictable BECAUSE it can be
24 counted on. EVERYTHING that is

22
Ur has “induces harmony because it proceeds from integration. Originally this was written “induces harmony because it proceeds
from harmony.”

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(N 7:45)(Ur 320)
1 of God can be counted on, because
2 everything of God is WHOLLY REAL.
3 HEALING can be counted on BECAUSE it is
4 inspired by His Voice, and is in accord
5 with His laws. But if healing IS
6 consistence, it CANNOT be inconsistently
7 understood perceived and understood.
8 Understanding MEANS consistence, because
9 GOD means consistence. And
10 because that IS His Meaning, it is
11 also YOURS. YOUR meaning CANNOT
12 be out of accord with His, because
13 your whole meaning, and your ONLY
14 meaning, comes FROM His and is
15 LIKE His. God CANNOT be out
16 of accord with HIMSELF, and YOU cannot be
17 out of accord with Him. You
18 cannot separate your SELF from
19 your Creator, who created YOU
20 by sharing HIS Being WITH you.

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(N 7:46)(Ur 321)
1 T(321) C 148 T 7 F 9. The unhealed healer wants gratitude
2 FROM his brothers, but he is NOT grateful
3 to them. This is because he thinks he is
4 giving something TO them, and is NOT
5 receiving something equally desirable in
6 return. His TEACHING is limited because
7 he is LEARNING so little. His HEALING
8 lesson is limited by his own
9 ingratitude, which is a lesson in
10 sickness. Learning is constant and
11 so vital in its power for change
12 that a Son of God can recognize
13 his power in an instant, and change
14 the world in the next. That is
15 because by changing HIS mind he
16 has changed the most powerful
17 device that was ever created FOR
18 change.
19 T 7 F 10. This in no way contradicts the
20 changelessness of mind as GOD
21 created it. But YOU think
22 that you HAVE changed it, as
23 long as you learn through the ego. This
24 DOES place you in a position of

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(N 7:47)(Ur 321)
1 needing to learn a lesson which SEEMS
2 contradictory: you must learn to
3 change your mind ABOUT your mind.
4 Only by this can you learn that it IS
5 changeless.
6 T 7 F 11. When you heal, that is
7 exactly what you ARE learn doing 23.
8 You are recognizing the changeless mind
9 in your brother by perceiving 24 that
10 he could NOT have changed his
11 mind. That is how you perceive
12 the Holy Spirit in him. It is ONLY the
13 Holy Spirit in him that never changes
14 His mind. He himself must
15 think he CAN, or he could 25
16 not perceive himself as sick. He
17 therefore does not know what his self IS.
18 If YOU see only the changeless in
19 him, you have not really changed him
20 at all. But by changing
21 your mind about HIS FOR
22 him, you help him undo the
23 change his ego thinks it has
24 made in him.

23
Ur has “learning (doing)” here.
24
Ur inserts “(knowing)”
25
Ur has “would” instead of “could”

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(N 7:48)(Ur 321-322)
1 As you can hear two voices, so
2 you can see in two ways. One way
3 shows you an image, or better, an
4 idol which you may worship out of
5 fear, but which you will never love. The
6 other shows you only truth, which you
7 will love because you will UNDERSTAND
8 it. Understanding is APPRECIATION,
9 because what you understand you can
10 identify WITH, and by making it
11 part of YOU you have accepted it with
12 love. T(322) C 149 This is how God Himself
13 created YOU, in understanding,
14 in appreciation, and in love.
15 T 7 F 12. The ego is ??? totally unable
16 to understand this, because it does NOT
17 understand what it makes.
18 It does NOT appreciate it, and it does NOT
19 love it. It incorporates to
20 TAKE AWAY. It literally
21 believes that every time it
22 deprives someone of something
23 IT has increased. We have
24 spoken often of the INCREASE of the

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(N 7:49)(Ur 322)
1 Kingdom by YOUR creations, which
2 can only BE created as YOU were.
3 T 7 F 13. The whole glory and perfect joy that
4 IS the Kingdom lies in you to give.
5 Do you not WANT to give it?
6 You CANNOT forget the Father because I am
7 with you and I CANNOT forget
8 Him. To forget ME is to forget
9 yourself and Him who created
10 you. Our brothers ARE
11 forgetful. That is why they
12 need your remembrance 26 of Me
13 and Him who created Me.
14 Through this remembrance you
15 can change THEIR minds about
16 themselves, as I can change
17 YOURS. Your minds are
18 so powerful a light that
19 you can look into theirs and enlighten
20 them, as I can enlighten yours.
21 T 7 F 14. I do not want to share
22 my BODY in communion because this
23 is to share nothing. Would
24 I try to share an illusion with

26
Luke 22:19 And He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do
this in remembrance of Me.”
1 Corinthians 11:24-25 And when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do
this in remembrance of Me.” In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My
blood. This do, as often as you drink it, in remembrance of Me.”

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T 7 G. From Vigilance to Peace (*N 720 7:52)


(N 7:50)(Ur 322-323)
1 the most holy children of a most
2 Holy Father? But I do want to share my MIND
3 with you because we ARE of one Mind, and
4 that Mind IS ours. See
5 ONLY this Mind everywhere, because
6 only this IS everywhere and in
7 everything. It IS everything,
8 because it encompasses all things
9 within ITSELF. Blessed 27 are
10 you who perceive only this,
11 because you perceive only what
12 is true. Come therefore
13 unto me and learn of the truth
14 in YOU. 28 T(323) C 150 T 7 F 15. The mind WE share IS
15 shared by all our brothers,
16 and as we see them truly, they
17 WILL be healed.
18 Let YOUR minds shine
19 with mine upon their minds, and
20 by our gratitude to them make
21 THEM aware of the light in
22 THEM. This light will shine
23 back upon YOU and on the

27
Matthew 5:3-11, The Beatitudes “Blessed are they …”
28
Matthew 11:28 “Come to Me, all you who labor and are heavy laden, and I will give you rest.”

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(N 7:51)(Ur 323)
1 whole Sonship because this IS your
2 proper gift to God. He will
3 accept it and give it to the
4 Sonship, because it is acceptable
5 to Him, and therefore to His Sons.
6 This is the true communion of the Spirit
7 Who sees the altar of God in
8 everyone, and by bringing it
9 to YOUR appreciation calls
10 upon you to love God and His
11 Creation. T(324) C 151

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(N 7:52)(Ur 324)
1 T 7 G 1. You can think of the Sonship ONLY as
2 one. This is part of the law of Creation,
3 and therefore governs ALL thought. You can
4 PERCEIVE the Sonship as fragmented, but
5 it is IMPOSSIBLE for you to see something
6 in part of it that you will not attribute to
7 ALL of it. That is why attack is
8 NEVER discrete. And why
9 attack MUST be relinquished entirely.
10 If it is NOT relinquished entirely, it is
11 not relinquished at all. Fear and love
12 are equally reciprocal. They make
13 or create depending on whether the
14 ego or the Holy Spirit begets or inspires them, but
15 they WILL return to the mind of the
16 thinker, and they WILL affect his total
17 perception. That includes his perception
18 of God, of His Creations, and of
19 his own. He will not appreciate
20 ANY of these if he regards them fearfully.
21 He will appreciate ALL of them if he
22 regards them with love.
23 T 7 G 2. The mind that accepts attack
24 CANNOT love. This is because it believes

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(N 7:53)(Ur 324-325)
1 that it can DESTROY love, and therefore does
2 not understand what love IS. If it
3 does not understand what love IS, it
4 CANNOT perceive itself as loving. This ?takes?
5 loses the awareness of its own being;
6 induces feelings of unreality; and
7 results in utter confusion. Your
8 own thinking has done this, because
9 of its power. But your own thinking
10 can also save you FROM this, because
11 its power is not of your making. Your
12 ability to DIRECT your think??? thinking
13 as you will IS part of its power.
14 If you do not believe you can do this, you have
15 DENIED the power of your thought, and thus
16 rendered it powerLESS in your belief. T(325) C 152
17 T 7 G 3. The ingeniousness of the ego to
18 preserve itself is ????? ????
19 enormous, but it stems from the power
20 of the mind WHICH THE EGO DENIES. This
21 means that the ego attacks WHAT
22 IS PRESERVING IT, and this MUST be
23 a source of extreme anxiety. This
24 is why it NEVER ackn knows

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(N 7:54)(Ur 325)
1 what it is doing. This is perfectly logical,
2 though clearly insane. The ego draws
3 upon the one source for its which is
4 totally inimitable to its existence FOR
5 its existence. Fearful of perceiving
6 the POWER of this source, it is forced to
7 DEPRECIATE it. This threatens its
8 OWN existence, a state which it
9 finds intolerable.
10 T 7 G 4. Remaining logical but still
11 insane, the ego resolves this completely
12 insane dilemma in a completely insane
13 way. It does not perceive ITS
14 existence as threatened, by
15 projecting the threat onto YOU, and
16 perceiving your BEING as NON-
17 existent. This ensures ITS
18 continuance, if you side WITH it,
19 by guaranteeing that you will NOT
20 know your OWN safety. The ego
21 CANNOT AFFORD TO KNOW ANYTHING.
22 Knowledge is total, and the ego DOES
23 NOT BELIEVE IN TOTALITY. This unbelief
24 is its own origin, and while the ego

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(N 7:55)(Ur 325-326)
1 does not love YOU, it IS faithful to
2 its own antecedent, begetting as
3 it was begotten.
4 T 7 G 5. Mind ALWAYS REproduces as
5 it was produced. Produced by
6 fear, the ego REproduces fear. This
7 IS its allegiance, and this allegiance
8 makes it treacherous to love
9 BECAUSE you are love. Love IS your
10 power, which the ego MUST deny. It
11 must also deny everything which this
12 power brings gives TO you, BECAUSE it
13 bri gives you everything. No one
14 who has everything WANTS the ego.
15 Its own maker, then, DOES NOT
16 WANT IT. Rejection is therefore the only
17 decision which the ego could POSSIBLY
18 encounter if the mind which
19 made it knew ITSELF. And if
20 it recognized ANY part of the Sonship,
21 it WOULD know itself. T(326) C 153
22 T 7 G 6. The ego therefore opposes ALL
23 appreciation, ALL recognition, ALL
24 sane perception, and ALL knowledge.

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(N 7:56)(Ur 326)
1 It perceives their threat as total because
2 it senses the fact that all
3 commitments which the mind makes ARE
4 total. Forced therefore to detach itself
5 from you who ARE mind, it is willing to
6 attach itself to anything ELSE.
7 But there IS nothing else. It does
8 NOT follow, however, that the mind
9 cannot make illusions. But it DOES
10 follow that if it makes illusions
11 it will BELIEVE in them, because THAT IS
12 HOW IT MADE THEM.
13 T 7 G 7. The Holy Spirit undoes illusions
14 without attacking them merely because He
15 cannot perceive them at all. They therefore do
16 not exist for Him. He resolves
17 the APPARENT conflict which they engender
18 by perceiving CONFLICT as meaningless.
19 We said before that the Holy Spirit
20 perceives the conflict exactly 29 AS IT
21 IS, and it IS meaningless. The Holy Spirit
22 does not want you to UNDERSTAND
23 conflict. He wants you to
24 realize that BECAUSE conflict is meaningLESS

29
Ur includes emphasis on “exactly”, in the Notes it is crossed out.

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(N 7:57)(Ur 326)
1 it cannot BE understood. WE have already said that We said
2 that
3 understanding brings appreciation, and
4 appreciation brings love. Nothing else
5 CAN be understood because nothing else
6 is real and therefore nothing else HAS
7 meaning.
8 T 7 G 8. If you will keep in mind what
9 the Holy Spirit offers you, you cannot be
10 vigilant for anything BUT God and
11 His Kingdom. The ONLY reason why
12 you find this difficult is because you think
13 there IS something else. Belief
14 does not require vigilance UNLESS
15 it is conflicted. If it IS, there
16 ARE conflicting components within
17 it which have engendered a state of
18 war, and vigilance has therefore BECOME
19 essential. Vigilance has no place
20 at all in peace because it
21 implies. It is necessary ONLY AGAINST
22 beliefs which are NOT true, and would never
23 have been called upon by the Holy Spirit
24 if you had not believed the untrue
25 yourselves. T(327) C 154

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(N 7:58)(Ur 327)
1 T 7 G 9. But you CANNOT deny that when you
2 BELIEVE something you HAVE made it
3 true FOR YOU. When YOU believe
4 what God DOES NOT KNOW, your
5 thought seems to CONTRADICT His,
6 and this makes it appear AS IF YOU
7 ARE ATTACKING HIM. We have repeatedly
8 emphasized that the ego DOES believe
9 it can attack God, and tries to
10 persuade you that YOU have done this.
11 If the mind CANNOT attack, the ego
12 proceeds perfectly logically to the
13 position that YOU cannot be mind. By
14 not seeing you as YOU are, it can
15 see ITSELF as it WANTS to be.
16 Aware of its weakness, the ego wants
17 your allegiance, but NOT as you really
18 are. The ego therefore wants to engage
19 your mind in its OWN delusional
20 system, because otherwise the light of YOUR
21 understanding WILL dispel it.
22 T 7 G 10. The ego wants no part of
23 truth, for because the truth is that
24 IT is not true. If truth is

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(N 7:59)(Ur 327-328)
1 total, the UNtrue CANNOT exist. Commitment
2 to either MUST be total, because they
3 cannot co-exist in your minds WITHOUT
4 splitting them. If they cannot
5 coexist in peace, and if you WANT
6 peace, you MUST give up the IDEA
7 of conflict ENTIRELY, and for ALL TIME.
8 This requires vigilance ONLY as long as
9 YOU DO NOT RECOGNIZE WHAT IS TRUE.
10 While you believe that two totally
11 contradictory thought systems SHARE
12 truth, your need for vigilance is
13 apparent. Your minds ARE
14 dividing their allegiance between two
15 kingdoms, and YOU are totally
16 committed to neither. T(328) C 155
17 T 7 G 11. Your identification with the Kingdom
18 is totally beyond question except
19 by you WHEN YOU ARE THINKING
20 INSANELY. What you are is NOT
21 established by your perception, and is NOT
22 influenced BY it at all. ALL
23 perceived problems in identification at ANY
24 level ARE NOT PROBLEMS OF FACT.

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(N 7:60)(Ur 328)
1 But they ARE problems in UNDERSTANDING, because they
2 MEAN that you perceive WHAT you can
3 understand as UP TO YOU TO DECIDE.
4 The ego believes THIS totally, being fully
5 committed TO it. But it is
6 NOT TRUE. The ego is therefore totally
7 committed to UNtruth, perceiving
8 in total contradiction ??? to the Holy Spirit and to
9 the knowledge of God.
10 T 7 G 12. You can be perceived with
11 meaning ONLY by the Holy Spirit, because
12 your being IS the knowledge of God. ANY
13 belief that you accept which is APART from
14 this WILL obscure God’s voice
15 in you, and will therefore obscure God TO
16 you. Unless you perceive His
17 Creation truly, you CANNOT know the
18 Creator, because God and His
19 Creation ARE NOT SEPARATE. The
20 Oneness of the Creator and the Creation
21 IS your wholeness, your s???????
22 sanity, and your limitless power.
23 This limitless power is God’s gift
24 to you, because it is WHAT YOU ARE.

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(N 7:61)(Ur 328)
1 If you dissociate your mind FROM it,
2 you are perceiving the most powerful
3 force in the universe of thought AS
4 IF it were weak, because you do NOT believe
5 YOU are part of it.
6 T 7 G 13. Perceived WITHOUT your part
7 IN it, God’s Creation IS perceived
8 as weak, and those who SEE themselves
9 as weakened DO attack. The
10 attack MUST be blind, because there is
11 nothing TO attack. Therefore, they
12 make up images, perceive them as
13 unworthy, and attack them for their
14 unworthiness. That is all that
15 the world of the ego is. Nothing. 30
16 It has no meaning. It does
17 not exist. Do not TRY to understand
18 it, because if you do you are believing
19 that it CAN be understood, and therefore is
20 capable of being appreciated and loved.
21 This WOULD justify it, but it CANNOT BE
22 justified. YOU cannot make the
23 meaningLESS meaningFUL. This can
24 ONLY be an insane attempt. T(329) -156

30
Ur retains the emphasis on this word, but in the Notes it is crossed out.

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(N 7:62)(Ur 329)
1 T 7 G 14. Allowing INsanity to enter your
2 minds means that you have not judged
3 sanity AS WHOLLY DESIRABLE. If
4 you WANT something else, you WILL
5 MAKE something else. But
6 because it IS something else it
7 WILL attack your thought system and
8 divide your allegiance. You
9 CANNOT create in this divided state,
10 and you MUST be vigilant AGAINST this
11 divided state because ONLY peace
12 CAN BE extended. Your divided
13 minds ARE blocking the extension of the
14 Kingdom, and its extension IS your
15 joy. If you do not extend the Kingdom,
16 you are NOT thinking with your Creator
17 and creating as He created. T 7 G 15. In this
18 depressing state, the Holy Spirit reminds you
19 gently that you are sad because you are
20 not fulfilling your function as co-creators
21 WITH God, and are therefore depriving YOURSELVES
22 of joy. This is not God’s will, but
23 YOURS. If your will is out of
24 accord with God’s, YOU ARE WILLING
25 WITHOUT MEANING. But because ONLY

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(N 7:63)(Ur ---)

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(N 7:64)(Ur 329)
1 God’s will is unchangeable, no REAL
2 conflict of will is possible. This is the
3 Holy Spirit’s perfectly consistent teaching.
4 Creation, not separation, IS your will
5 BECAUSE it is God’s. And nothing
6 that opposes this means anything
7 at all. Being a perfect
8 Accomplishment, the Sonship can
9 only accomplish perfectly,
10 EXTENDING the joy in which it was
11 created, and identifying itself
12 with both its Creator and its
13 Creations, KNOWING they are One. T(330) C 157

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T 7 H. The Total Commitment (*N 537 6:101)


(N 6:101)(Ur 330)
1 T 7 H 1. Whenever you deny a blessing to
2 a brother, YOU will feel deprived. This is
3 because denial is as total as love. It is
4 as impossible to deny part of the Sonship as
5 it is to love it in part. Nor is it possible
6 to love it totally AT TIMES. You
7 CANNOT be totally committed SOMETIMES.
8 Remember a very early lesson, --
9 “never underestimate the power of denial.”
10 It has no power in ITSELF, but YOU can
11 give it the power of YOUR mind,
12 whose power is without limit of ANY
13 kind. If you use it to deny reality,
14 reality is gone FOR YOU.
15 REALITY CANNOT BE PARTLY APPRECIATED.
16 That is why denying any part of it
17 means you have lost awareness of ALL of it.
18 T 7 H 2. That is the negative side of the law as
19 it operates in this world. But
20 denial is a defense, and so it is as
21 capable of being used positively as
22 it is of being used destructively.
23 Used negatively, it WILL be destructive,
24 because it will be used for attack.
25 But in the service of the Holy Spirit, the law becomes

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(N 6:102)(Ur 330)
1 as beneficent as all of the laws of God.
2 Stated positively, the law requires you only to
3 recognize PART of reality to appreciate
4 ALL of it. Mind is too powerful to be
5 subject to exclusion. You will NEVER
6 be able to exclude yourself from
7 what you project.
8 T 7 H 3. When a brother acts insanely, he is
9 offering you an opportunity to bless him.
10 His need is YOURS. YOU need the
11 blessing you can offer him. There is no
12 way for you to have it EXCEPT
13 by giving it. This IS the law of God,
14 and it HAS NO EXCEPTIONS. What
15 you deny you LACK, not because it
16 IS lacking, but because you have denied its
17 reality in another, and therefore are not aware
18 of it in YOU. Every response you
19 make is determined by what you think
20 you are and WANT to be. And what you
21 WANT to be IS determines what you think you are.
22 Therefore, what you WANT to be determines
23 every response you make. T(331) C 158

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(N 6:103)(Ur 331-332)
1 T 7 H 4. You do NOT need God’s blessing,
2 because that you have forever. But you DO
3 need YOURS. The picture you see of
4 yourselves is deprived, unloving, and
5 very vulnerable. You CANNOT love
6 this. But you can very easily escape
7 FROM it, or better, leave it behind.
8 the ????? of a better You are NOT there, and
9 that is not YOU. Do not see this
10 picture in anyone, or you HAVE accepted
11 it as you. ALL illusions about the
12 Sonship are DISPELLED together, as
13 they were MADE together. Teach no one
14 that HE is what YOU do not want
15 to be. Your brother is the mirror in which
16 you will see the image of yourself as
17 long as perception lasts. And
18 perception WILL last until the Sonship
19 knows itself as whole. T(332) C 159
20 T 7 H 5. You MADE perception, and it
21 MUST last as long as you WANT
22 it. Illusions are investments.
23 They will last as long as you value
24 them. Values are relative, but they are
25 powerful because they are MENTAL JUDGMENTS.

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(N 6:104)(Ur 332)
1 The only way to dispel illusions is to
2 withdraw ALL investment from them,
3 and they will HAVE no life for you because you have
4 put them OUT OF YOUR MIND. While
5 you include them IN it, you are GIVING them
6 life. Except there is nothing there
7 to receive your gift.
8 T 7 H 6. The gift of life IS yours to give,
9 because as it was given YOU. You are
10 unaware of YOUR gift BECAUSE you do not
11 give it. You CANNOT make
12 nothing live, because it cannot BE enlivened.
13 Therefore, you have NOT extended the gift which
14 you both have and are, and so you do
15 NOT know your being. All confusion
16 comes from not extending life, because
17 this is NOT the will of your Creator. You
18 CAN do nothing apart from Him,
19 and you DO do nothing apart from
20 Him. 31 Keep His Way to
21 remember yourselves, and teach
22 His Ways lest you forget
23 yourself. Give only honor to the
24 Sons 32 of the living God, 33 and count
25 yourself among them gladly.

31
Ur omits the capital H.
32
Ur omits the capital S.
33
John 6:69 Also we have come to believe and know that You are the Christ, the Son of the living God.”

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(N 6:105)(Ur 332-333)
1 T 7 H 7. ONLY honor is a fitting gift for
2 those whom God Himself ???
3 created worthy of honor and whom
4 He honors. Give them the appreciation which
5 God accords them always, because they are His
6 beloved Sons in whom He is
7 well pleased. 34 You CANNOT be
8 apart from them, because you are not apart from
9 Him. Rest in His peace love, and
10 protect your rest by loving.
11 But love EVERYTHING He created, of which YOU
12 are a ???? part, or you cannot ?? ????
13 learn of His peace and accept His
14 gift FOR as yourself and AS yourself. T(333) C 160 You CANNOT
15 know your own perfection until
16 you have honored all those who were created
17 LIKE you.
18 T 7 H 8. One Child of God is the only
19 teacher sufficiently worthy to teach
20 another. One Teacher is in
21 all your minds, and He teaches the
22 same lesson to all. He always
23 teaches you the inestimable worth of
24 EVERY Son of God, teaching
25 it with infinite patience born of

34
Matthew 3:17 And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”

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(N 6:106)(Ur 333)
1 the infinite Love of Him for Whom
2 He speaks. Every attack is
3 a call for His patience, because
4 ONLY His patience can translate
5 attack into blessing. Those who
6 attack DO NOT KNOW THEY ARE BLESSED.
7 They attack BECAUSE THEY BELIEVE THEY ARE DEPRIVED.
8 Give therefore of YOUR abundance,
9 and teach them THEIRS. Do not share
10 their delusions of scarcity, or
11 you will perceive YOURSELF as lacking.
12 T 7 H 9. Attack could never
13 PROMOTE attack unless you
14 perceived it as a means of
15 depriving you of SOMETHING YOU
16 WANT. But you cannot lose
17 ANYTHING unless YOU do
18 not value it and therefore DO NOT WANT
19 IT. This makes you feel
20 DEPRIVED of it, and by
21 projecting YOUR rejection, you believe
22 that others are TAKING IT
23 FROM YOU. One MUST
24 be fearful if he believes that
25 his brother is attacking him to

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(N 6:107)(Ur 333-3334)
1 tear the Kingdom of Heaven from
2 him. T 7 H 10. This is the ultimate basis
3 for ALL of the ego’s projection.
4 Being the part of your mind which does
5 NOT believe it is responsible for
6 ITSELF, and being without
7 allegiance to God, it is incapable
8 of trust. Projecting its
9 insane belief that YOU have
10 been treacherous to YOUR Creator, it
11 believes that your brothers, who are
12 as incapable of this as you are,
13 are out to TAKE GOD FROM
14 YOU. T(334) C 161 Whenever a brother
15 attacks another, THIS IS WHAT
16 HE BELIEVES. Projection ALWAYS sees
17 YOUR will in others. If you
18 will to separate YOURSELF from God,
19 that is what you will think others
20 are doing TO you.
21 T 7 H 11. You ARE the will of God.
22 Do not accept anything else AS
23 your will yourself, or you ARE
24 denying what you are. Deny
25 THIS and you WILL attack, because

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(N 6:108)(Ur 334)
1 you believe you have BEEN attacked. But
2 see the love of God in you, and
3 you will see it everywhere because it
4 is everywhere. See His abundance
5 in everyone, and you will know that
6 you are in Him with them. They
7 are part of you as you are part of
8 God. YOU are as lonely
9 without knowing understanding this as God
10 Himself is lonely when His
11 Sons do not know Him. The
12 peace of God is understanding this.
13 T 7 H 12. There is only one way out
14 of the world’s thinking, just as there
15 was only one way INTO it. Understand
16 totally by understanding TOTALITY.
17 Perceive ANY part of the ego’s
18 thought system as wholly
19 insane, wholly delusional,
20 and wholly undesirable, and you have
21 CORRECTLY EVALUATED ALL OF IT.
22 This correction enables you to perceive
23 ANY part of Creation as wholly
24 real, wholly perfect, and WHOLLY
25 DESIRABLE. Wanting this ONLY, you

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(N 6:109)(Ur 334-335)
1 will HAVE this only, and giving this only,
2 you will BE only this. The gifts you offer
3 to the ego are ALWAYS experienced as
4 sacrifices. But the gifts you offer to
5 the Kingdom are gifts to YOU. They
6 will always be treasured by God,
7 because they belong to His Beloved
8 Sons who belong to Him. All
9 power and glory are yours because the
10 Kingdom is His. 35 T(335) C 162

35
Matthew 3:17 And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”

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T 7 I. The Defense of Conflict (*N 733 7:65)


(N 7:65)(Ur 335)
1 T 7 I 1. We once said that without projection there can
2 be no anger, but it is also true that
3 without projection there can be no love. Projection
4 is a fundamental law of the mind, and therefore one
5 which ALWAYS operates. It is the law by which you
6 create and were created. It is the law which
7 unifies the Kingdom and keeps it safely
8 in the mind of God. To the ego, the law
9 the law is perceived as a way of
10 getting RID of something it does
11 NOT want. To the Holy Spirit, it is the law of
12 fundamental law of sharing, by which you give what you
13 value in order to keep it alive in your
14 OWN minds.
15 T 7 I 2. Projection to the Holy Spirit
16 is the law of extension. To the ego, it is the
17 law of deprivation. It therefore produces
18 abundance or scarcity, depending on
19 how you choose to apply it. This choice
20 IS up to you, but it is NOT up to you to decide whether
21 or not you will UTILIZE projection or not. Every
22 mind MUST project, because that is how
23 it lives, and every mind IS life.
24 The ego’s use of projection must
25 be fully understood before the INEVITABLE

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(N 7:66)(Ur 335)
1 association between projection and anger can be
2 finally UNmade.
3 T 7 I 3. The ego ALWAYS tries
4 to preserve conflict. It 36 devises ma
5 very ingenious in devising ways which
6 SEEM to diminish conflict only
7 because it does NOT want you to find
8 it so intolerable that you will INSIST on
9 giving it up. Therefore, it tries to
10 persuade you that IT can free you
11 OF conflict, lest you give IT up and
12 free YOURSELF.
13 The ego, using its own warped
14 version of the laws of God, uses the
15 power of the mind ONLY to defeat the
16 mind’s real purpose. It projects
17 conflict FROM your mind to OTHER
18 minds, in an attempt to persuade
19 you that you have gotten RID of it. This
20 has a number of fallacies which may not
21 be so apparent. T 7 I 4. Strictly speaking,
22 conflict cannot BE projected, precisely
23 BECAUSE it cannot be fully shared. Any
24 attempt to keep PART of it and
25 get rid of ANOTHER part does not

36
Ur inserts “is”

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(N 7:67)(Ur 335-336)
1 really mean ANYTHING. Remember that
2 (we said that) a conflicted teacher
3 is a poor teacher AND A POOR LEARNER.
4 His lessons are confused, and their
5 transfer value severely limited BY
6 his confusion. T(336) C 163
7 T 7 I 5. A second fallacy is the idea
8 that you can GET RID of something you
9 do not want BY giving it away.
10 GIVING it is how you KEEP it. The
11 belief that by giving it OUT you have
12 excluded from WITHIN is a complete
13 distortion of the power of EXTENSION.
14 T 7 I 6. That is why those who project from
15 the ego are vigilant for their OWN
16 safety. THEY ARE AFRAID THAT THEIR PROJECTIONS
17 WILL RETURN AND HURT THEM. They
18 DO believe they have blotted them out of
19 their OWN minds, but they also believe
20 they are trying to creep back INTO them.
21 This is because their projections have NOT left their
22 minds, and this, in turn, forces them to
23 engage in compulsive activity in order
24 NOT to recognize this.

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(N 7:68)(Ur 336)
1 T 7 I 7. You cannot perpetuate an illusion about
2 another WITHOUT perpetuating it about
3 yourself. There is no way out of this,
4 because it is IMPOSSIBLE to fragment the mind.
5 To fragment is to break into pieces, and
6 mind CANNOT attack. The belief that it
7 CAN, a fallacy which the ego ALWAYS makes,
8 underlies its whole use of projection.
9 This is because it does not understand what the mind
10 IS, and therefore does not understand what YOU are.
11 Yet ITS existence IS dependent on your
12 mind, because it is a BELIEF. The ego
13 IS therefore a confusion in identification,
14 which never had a consistent model,
15 and never developed consistently. It is the
16 distorted product of the misapplication
17 of the laws of God by distorted
18 minds which are misusing their own
19 power.
20 T 7 I 8. DO NOT BE AFRAID OF THE EGO. It’s
21 existence ? DOES depend on your
22 mind, and as you made it by believing
23 in it, so you can dispel it by withdrawing
24 belief FROM it. Do NOT project the

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(N 7:69)(Ur 336-337)
1 responsibility for your belief in it onto
2 ANYONE else, or you will PRESERVE the belief.
3 When you are willing to accept sole
4 responsibility for the ego’s existence
5 YOURSELF, you will have laid aside all
6 anger and all attack, because they COME from
7 the 37 attempt to SHARE PROJECT the RESPONSIBILITY FOR YOUR
8 OWN
9 ERRORS. But having ACCEPTED the error T(337) C 164
10 as yours, DO NOT KEEP THEM. Give
11 them over quickly to the Holy Spirit to be
12 undone completely, so that ALL
13 their effects will vanish from your minds
14 and from the Sonship AS A WHOLE. He
15 will teach you to perceive BEYOND belief,
16 because truth IS beyond belief and His
17 perception IS true.
18 T 7 I 9. The ego can be completely forgotten
19 at ANY time, because it was always a
20 belief that is totally incredible.
21 No one can KEEP a belief he has
22 judged to be unbelievable. The
23 more you learn ABOUT the ego, the more
24 you realize that it cannot BE believed.
25 The incredible cannot BE understood because

37
Ur replaces “the” with “an”

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T 7 J. The Extension of the Kingdom (*N 738 7:70)


(N 7:70)(Ur 337)
1 it IS unbelievable. The utter meaninglessness
2 of every ALL perception which comes from the
3 unbelievable MUST be apparent, but
4 it is NOT beyond belief because it was made
5 BY belief. T 7 I 10. The whole purpose of this
6 course is to teach you that the ego is
7 unbelievable and will forever BE
8 unbelievable. You who made the ego
9 by BELIEVING the unbelievable CANNOT make this
10 judgment alone. But you made the
11 wrong judgment by believing you WERE
12 alone. By accepting the Atonement
13 for YOURSELF, you are deciding AGAINST
14 the belief that you can BE alone, thus
15 dispelling the idea of separation and
16 affirming your true identification with the
17 whole Kingdom as literally PART
18 OF YOU. This identification is as beyond
19 doubt as it is beyond belief. Your
20 wholeness HAS no limits, because it
21 its being is in Infinity. T 7 J 1. Only you can
22 limit your creative power, but God
23 wills to release it. He no more
24 wills you to be deprive yourselves of YOUR

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(N 7:71)(Ur 337-338)
1 creations than He wills to deprive Himself
2 of His.
3 T 7 J 2. Do not withhold your gifts
4 to the Sonship, or you withhold yourself
5 from God.
6 Selfishness is of the ego but self-
7 fullness is of the Soul because that is how
8 He created it. The Holy Spirit is the part of the
9 mind that lies between the ego and the Soul,
10 mediating between them ALWAYS IN FAVOR OF THE
11 SOUL. To the ego this is partiality, and
12 it therefore responds as if it were the part
13 that is being sided AGAINST. T(338) C 165 To the
14 Soul this is truth, because it knows its
15 own fullness and cannot conceive of ANY
16 part from which it is excluded. The soul
17 KNOWS that the consciousness of all its
18 brothers is included in its own, as
19 IT is included in God. The power
20 of the whole Sonship AND OF ITS CREATOR
21 is therefore its OWN fullness, 38 rendering
22 its Creation and its creating equally
23 whole and equal in perfection.
24 T 7 J 3. The ego cannot prevail 39 against a
25 totality which includes God, and any

38
Ephesians 3:19 To know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.
39
Matthew 16:18 “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not
prevail against it.”

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(N 7:72)(Ur 338)
1 totality MUST include God. Everything
2 He created is given ALL His
3 power because it is part of Him and
4 shares His Being WITH Him.
5 Creating is the OPPOSITE of loss, as
6 blessing is the opposite of sacrifice.
7 Being MUST be extended. That is
8 how it retains the knowledge of
9 itSELF. The soul yearns to share
10 ITS Being as ITS Creator did.
11 Created BY sharing, its will is
12 to create. It does NOT wish to
13 CONTAIN God, but to EXTEND HIS BEING.
14 T 7 J 4. The extension of God’s Being is the
15 Soul’s only function. ITS
16 fullness cannot be contained any more than
17 can the fullness of its Creator.
18 Fullness IS extension. The ego’s
19 whole thought system BLOCKS
20 extension, and therefore blocks YOUR ONLY
21 FUNCTION. It therefore blocks your
22 joy and THIS is why you perceive
23 yourselves as unfulfilled.
24 Unless you create, you ARE unfulfilled.

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(N 7:73)(Ur 338-339)
1 But God does NOT know unfulfill-
2 ment, and therefore you MUST create. YOU
3 may not know your own creations, but
4 this can no more interfere with their
5 reality than your unawareness of your
6 Soul can interfere with its being.
7 T 7 J 5. The Kingdom is forever extending,
8 because it is in the Mind of God. YOU
9 do not know your joy because you do
10 not know your own self-fullness.
11 Exclude ANY part of the Kingdom
12 FROM yourself, and you are NOT
13 whole. A split mind CANNOT
14 perceive its fullness, and needs the
15 miracle OF its wholeness to dawn
16 upon it and heal it. This re-
17 awakens its wholeness IN it and
18 restores it to the Kingdom because
19 of its ACCEPTANCE of wholeness. The
20 full appreciation of its self-fullness
21 makes selfishness impossible, and
22 extension inevitable. T(339) C 66 That is
23 why there is perfect peace in the
24 Kingdom. Every Soul IS

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(N 7:74)(Ur 339)
1 fulfilling its function, and ONLY
2 complete fulfillment can bring IS peace.
3 T 7 J 6. Insanity APPEARS to add to
4 reality, but no-one would claim that
5 what it adds is true. Insanity
6 is therefore the NONextension of truth, which
7 blocks joy because it blocks Creation
8 and therefore blocks self-FULFILLMENT.
9 The unfulfilled MUST be depressed,
10 because their self-fullness is UNKNOWN
11 to them. Your creations are
12 protected FOR you because the Holy Spirit,
13 Who is in your minds, knows of
14 them, and can bring them INTO your
15 awareness whenever you will let Him.
16 They ARE there as part of your own
17 being, because YOUR fulfillment
18 INCLUDES them. The creations of
19 every Son of God are yours,
20 because every creation belongs to
21 everyone, being created for the
22 Sonship as a whole.
23 T 7 J 7. You have not failed to
24 add to the inheritance of the Sons of

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(N 7:75)(Ur 339)
1 God, and thus have not failed to
2 secure it for yourselves. If it
3 was the will of God to give it to y
4 ou, He gave it forever. If it
5 was His will that you have it forever,
6 He gave you the means for keeping
7 it, and YOU HAVE DONE SO. Disobeying
8 God’s will is meaningful only to the
9 insane. In truth, it is impossible.
10 T 7 J 8. Your self-fullness is as
11 boundless as God’s. Like His,
12 it extends forever and in perfect
13 peace. Its radiance is so
14 intense that it creates in
15 perfect joy, and only the
16 whole can be born of its
17 wholeness. Be confident
18 that you have never lost your
19 identity and the extension which maintains
20 it in wholeness and peace. Miracles
21 are AN EXPRESSION OF THIS CONFIDENCE. They
22 are reflections both of your own proper
23 identification WITH your brothers, and of your
24 own awareness that YOUR identification
25 IS maintained by extension. The

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(N 7:76)(Ur 339-340)
1 miracle is A LESSON IN TOTAL PERCEPTION.
2 By including ANY part of totality in the
3 lesson, you HAVE included the whole. T(340) C 167
4 T 7 J 9. You have said that, when you
5 write of the Kingdom and your own
6 creations which belong to it, you are
7 describing WHAT YOU DO NOT KNOW.
8 This is true in a sense, but no more
9 true than your failure to
10 acknowledge the whole result of
11 the ego’s premises. The Kingdom is
12 the result of premises, as much
13 as this world is. You HAVE
14 carried the ego’s reasoning to
15 its logical conclusion, which is
16 TOTAL CONFUSION ABOUT EVERYTHING.
17 But you do not really BELIEVE this, or
18 you could not possibly maintain it.
19 If you REALLY saw this result,
20 you COULD not want it. The ONLY
21 reason why you could possibly want
22 ANY part of it is because YOU DO
23 NOT SEE THE WHOLE OF IT.
24 T 7 J 10. You therefore ARE willing to look

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(N 7:77)(Ur 340)
1 at the ego’s premises but NOT at their
2 logical outcome. Is it not possible that
3 you have done the same thing with the
4 premises of God? Your creations
5 ARE the logical outcome of His
6 premises. HIS thinking has
7 established them FOR you. They are
8 therefore THERE, EXACTLY where they
9 belong. They belong to your mind,
10 as part of your identification with HIS.
11 But your state of mind and your
12 recognition of WHAT IS IN YOUR
13 MIND depends, at any given moment,
14 on what you believe ABOUT your
15 mind. Whatever these beliefs may
16 be, they are the premises which will determine
17 WHAT YOU ACCEPT INTO YOUR MINDS.
18 T 7 J 11. It is surely clear that you
19 can both accept into your minds
20 what is NOT really there, and DENY
21 WHAT IS. Neither of these possibilities
22 requires further elaboration,
23 although both are clearly indefensible
24 even if YOU elect to defend them.

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T 7 K. The Confusion of Strength and Weakness (*N 746


7:78)
(N 7:78)(Ur 340-341)
1 But the function which God Himself
2 GAVE your minds through His you
3 may DENY but you CANNOT prevent.
4 They are the logical outcome of what
5 you ARE. The ability to SEE
6 a logical outcome depends on the
7 WILLINGNESS TO SEE IT, but its
8 TRUTH has nothing to do with your willingness at all. Truth
9 is GOD’S will. SHARE His Will,
10 and you will share what He KNOWS.
11 Deny His Will AS YOURS, and you
12 are denying His Kingdom
13 AND yours. T(341) C 168
14 T 7 J 12. The Holy Spirit will direct you ONLY so
15 as to avoid all pain. The UNDOING
16 of pain must OBVIOUSLY avoid this.
17 No one would surely OBJECT to this
18 goal IF HE RECOGNIZED IT. The problem
19 is NOT whether what He says is
20 true, but whether or not you want to
21 he LISTEN to what He says.
22 T 7 K 1. You no more recognize what is
23 painful than you know what is

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(N 7:79)(Ur 341)
1 joyful, and are, in fact, very apt to
2 confuse them. The Holy Spirit’s main
3 function is to teach you to TELL THEM
4 APART.
5 T 7 K 2. However strange it may
6 seem that this is necessary, it obviously IS.
7 But the reason is ? equally obvious.
8 What is joyful to you IS
9 painful to the ego, and as long as
10 you are in doubt about what
11 YOU are, you WILL be confused
12 between the helpful and the harmful,
13 about joy and pain. This confusion is the
14 cause of the whole idea of
15 sacrifice. Obey the Holy Spirit, and you
16 WILL be giving up the ego, but
17 you will be SACRIFICING nothing.
18 On the contrary, you will be gaining
19 EVERYTHING. But if you BELIEVED
20 ?? this there would BE no
21 conflict. That is why ?? you
22 need to DEMONSTRATE THE OBVIOUS TO
23 YOURSELF. It is NOT obvious to you.
24 T 7 K 3. You REALLY believe

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(N 7:80)(Ur 341-342)
1 that doing the opposite of God’s will CAN
2 be better for you. You also
3 believe that it is POSSIBLE to do the opposite
4 of God’s will. Therefore, you believe that
5 an impossible choice IS open to
6 you, which is both very fearful and
7 very desirable. But God
8 WILLS. He does NOT wish.
9 YOUR will is as powerful as His
10 because it IS His. The ego’s wishes
11 do not mean anything, because the
12 ego wishes for the impossible.
13 You CAN wish for the impossible, but you
14 can only WILL with God. This is the
15 ego’s weakness and YOUR strength. T(342) C 169
16 T 7 K 4. The Holy Spirit ALWAYS sides with
17 YOU and with your STRENGTH. As long
18 as you avoid His guidance in
19 any way, you WANT TO BE
20 WEAK. But weakness IS
21 frightening. What else, then,
22 can this decision mean except
23 that you WANT to be fearful?
24 The Holy Spirit NEVER asks for

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(N 7:81)(Ur 342)
1 sacrifice, but the ego ALWAYS does.
2 When you are confused about this
3 VERY clear distinction in motivation,
4 it CAN only be due to
5 projection. Projection of this kind IS
6 a confusion in motivation, and
7 given THIS confusion, TRUST becomes
8 impossible.
9 T 7 K 5. No one obeys gladly a
10 guide he does not trust. But this
11 does not mean that the GUIDE is
12 untrustworthy. In this case,
13 it ALWAYS means that the
14 FOLLOWER IS. However, this, too,
15 is merely a matter of his own
16 belief. Believing that HE
17 can betray, he believes that
18 everything can betray HIM.
19 But this is ONLY because he has
20 ELECTED TO FOLLOW FALSE
21 GUIDANCE. Unable to follow
22 THIS guidance WITHOUT fear,
23 he associates fear WITH guidance,
24 and refuses to follow ANY
25 guidance at all. If the

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(N 7:82)(Ur 342)
1 result of this decision is confusion,
2 this is hardly surprising.
3 T 7 K 6. The Holy Spirit is perfectly
4 trustworthy, as YOU are.
5 God Himself trusts you and
6 therefore your trustworthiness IS beyond
7 question. It will always
8 remain beyond question, however
9 much you may question it.
10 I trust MY choices ONLY
11 because they ARE God’s Will. We
12 said before that YOU are the will
13 of God. His will is not an
14 idle wish, and your identification WITH
15 His Will is not optional because
16 it IS what you are. Sharing
17 His will WITH me is not really
18 open to choice at all,
19 though it may SEEM to be.
20 The whole separation lies in this
21 fallacy. And the ONLY way
22 out of the fallacy is to decide
23 that YOU DO NOT HAVE TO DECIDE
24 ANYTHING.

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(N 7:83)(Ur 343)
1 T(343) C 170 T 7 K 7. Everything has been given
2 you by GOD’S decision. This IS
3 His Will, and you can NOT undo it.
4 Even the relinquishment of your
5 false decision-making prerogative,
6 which the ego guards so jealously,
7 is not accomplished by your
8 wish. It was accomplished FOR
9 you by the Will of God, who
10 has not left you comfortless. 40
11 His Voice WILL teach you how to
12 distinguish between pain and joy,
13 and lead you out of the confusion
14 YOU have made. There IS no
15 confusion in the mind of a Son
16 of God, whose will MUST be
17 the will of the Father, because the
18 Father’s Will IS His Son.
19 T 7 K 8. Miracles are IN ACCORD with the
20 Will of God, whose will you
21 do NOT know because you are confused
22 about what YOU will. This MEANS
23 that you are confused about what
24 you are. If you ARE God’s will

40
John 14:18 “I will not leave you comfortless: I will come to you.”

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T 7 L. The State of Grace (*N 752 7:84)


(N 7:84)(Ur 343)
1 and do NOT ACCEPT His will, you can
2 ONLY be not accepting what you
3 are. But if your joy IS what you
4 are, you ARE denying joy. The miracle
5 therefore is a lesson in WHAT JOY IS.
6 Being a lesson in SHARING, it is a
7 lesson in love, which IS joy. Every
8 miracle is thus a lesson in Truth,
9 and by OFFERING truth YOU are learning
10 the difference between pain and joy.
11 T 7 L 1. The Holy Spirit will ALWAYS guide you
12 truly, because YOUR joy IS His. This
13 is His will for everyone, because
14 He speaks for the Kingdom of God which
15 IS joy. Following Him 41 is
16 therefore the easiest thing in the world, and
17 the only thing which IS easy, because
18 it is NOT of the world and is therefore NATURAL.
19 The world goes AGAINST your nature,
20 because it is out of accord with God’s
21 laws. The world perceives orders of
22 difficulty in EVERYTHING. This is because the
23 ego perceives nothing as wholly
24 desirable. By DEMONSTRATING

41
Matthew 4:19 Then He said to them, “Follow Me, and I will make you fishers of men.”

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(N 7:85)(Ur 343-344)
1 to yourselves that THERE IS NO ORDER OF DIFFICULTY IN
2 MIRACLES, you will convince yourselves
3 that in your NATURAL state there IS no
4 difficulty, because it is a state of
5 Grace. T(344) C 171
6 T 7 L 2. Grace is the natural state of
7 every ?? Son of God. When he is
8 NOT in a state of grace he IS out
9 of his natural environment, and
10 does NOT function well. Everything
11 he does becomes a strain, because he was
12 not created for the environment which he
13 has made. He therefore CANNOT adapt to
14 it, nor can he adapt IT to HIM.
15 There is no point in trying. A
16 Son of God is happy ONLY when 42 if
17 he knows he is WITH God. That is the
18 only environment in which he will not
19 experience strain, because that is where
20 he belongs. It is also the only
21 environment that is worthy of him,
22 because his own worth is beyond
23 ANYTHING that he can make.
24 T 7 L 3. Consider the Kingdom which YOU have

42
Ur has “when” but it is crossed out in the Notes and replaced with “if”

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(N 7:86)(Ur 344)
1 made, and judge its worth fairly.
2 Is it worthy to be a home for a
3 Child of God? Does it protect
4 his peace, and shine love upon
5 him? Does it keep his heart
6 untouched by fear, and allow
7 him to give always without any
8 sense of loss? Does it teach
9 him that this giving IS his
10 joy, and that God Himself
11 thanks him for his giving?
12 T 7 L 4. That is the only environment
13 in which you can be happy. You cannot
14 make it, any more than
15 you can make yourselves. But
16 it has been created for you, as you
17 were created for it. God watches
18 over His children and denies them
19 nothing. But when they deny
20 Him they do NOT know this,
21 because THEY deny themselves
22 everything. You who could
23 give the love of God to everything
24 you see and touch and remember

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(N 7:87)(Ur 344-345)
1 are literally denying Heaven to
2 yourselves. I call upon you
3 again to remember that I have
4 chosen you to teach the Kingdom TO
5 the Kingdom. There are no exceptions
6 in 43 this lesson because the lack of
7 exceptions IS the lesson.
8 T 7 L 5. Every Son who returns to
9 the Kingdom with this lesson in his
10 heart has healed the Sonship
11 and given thanks to God. Everyone
12 who learns this lesson has become the
13 perfect teacher, because he has
14 learned it of the Holy Spirit, who wants
15 to teach him everything He
16 knows. When a mind has
17 only light, it KNOWS only
18 light. Its own radiance
19 shines all around it, and T(345) C 172
20 extends out into the darkness of
21 other minds, transforming
22 them into majesty. The majesty of
23 God is there, for YOU to recognize
24 and appreciate and KNOW.

43
Ur replaces “in” with “to”

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(N 7:88)(Ur 345)
1 T 7 L 6. Perceiving the majesty of God AS
2 your brother is to accept your OWN
3 inheritance. God gives only
4 equally. If you recognize His gift to
5 anyone ELSE, you have acknowledged
6 what He has given YOU. Nothing is
7 as easy to perceive as truth. This is the
8 perception which is immediate, clear, and
9 natural. You have trained yourselves NOT
10 to see it, and this HAS been very
11 difficult for you. OUT of your natural
12 environment you may well ask, “what
13 is truth?” 44 because truth IS the
14 environment by which and for which you were
15 created. You do not know yourselves
16 because you do not know YOUR Creator.
17 You do not know YOUR creations, because you
18 do not know your brothers who created
19 them WITH you.
20 T 7 L 7. We said before that only the
21 whole Sonship is a worthy co-
22 creator with God, because only the
23 whole Sonship can create LIKE
24 Him. Whenever you heal a brother

44
John 18:38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews, and said to them, “I find
no fault in Him at all.

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(N 7:89)(Ur 345)
1 by recognizing his worth, you are acknowledging
2 HIS power to create and YOURS. HE
3 cannot have lost what YOU recognize, and you
4 MUST have the glory you see in HIM. He
5 is a co-creator with God with YOU. Deny
6 his creative power and you are denying
7 yours AND THAT OF GOD WHO CREATED
8 YOU. You cannot deny part of the truth.
9 You do not know your creations because you do not
10 know their creator. You do not know yourselves
11 because you do not know YOURS.
12 T 7 L 8. Your creations cannot establish your
13 reality, any more than YOU ??
14 ? can establish God’s. But you can
15 KNOW both. Being is known by
16 sharing. Because God shared His
17 (being) with you, you can know Him. But
18 you must also know all He created
19 to know what THEY have shared. Without
20 your Father you will not know your fatherhood.
21 The Kingdom of God includes all His
22 Sons and their Children, who are like the Sons
23 as they are like the Father. Know then
24 the Sons of God, and you will know ALL
25 Creation. T(346) C 173 45 (end of chapter 7)

45
May 18

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A Course in Miracles Volume I Chapter 8 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 8 – THE JOURNEY BACK ...........................................................................................................1


T 8 A. Introduction (*N 758 7:90).......................................................................................................1
(N 7:90)(Ur 346) ...............................................................................................................................1
(N 7:91)(Ur 346) ...............................................................................................................................2
T 8 B. The Direction of the Curriculum (*N 760 7:92) .....................................................................3
(N 7:92)(Ur 346-347)........................................................................................................................3
(N 7:93)(Ur 347-348)........................................................................................................................4
T 8 C. The Rationale for Choice (*N 762 7:94)..................................................................................5
(N 7:94)(Ur 348) ...............................................................................................................................5
(N 7:95)(Ur 348-349)........................................................................................................................6
(N 7:96)(Ur 349) ...............................................................................................................................7
(N 7:97)(Ur 349) ...............................................................................................................................8
(N 7:98)(Ur 349-350)........................................................................................................................9
(N 7:99)(Ur 350) .............................................................................................................................10
T 8 D. The Holy Encounter (*N 768 7:100)......................................................................................11
(N 7:100)(Ur 350-351)....................................................................................................................11
(N 7:101)(Ur 351) ...........................................................................................................................12
(N 7:102)(Ur 351) ...........................................................................................................................13
(N 7:103)(Ur 352) ...........................................................................................................................14
(N 7:104)(Ur 352) ...........................................................................................................................15
(N 7:105)(Ur 352-353)....................................................................................................................16
(N 7:106)(Ur 353) ...........................................................................................................................17
(N 7:107)(Ur 353) ...........................................................................................................................18
T 8 E. The Light of the World (*N 776 7:108) .................................................................................19
(N 7:108)(Ur 354) ...........................................................................................................................19
(N 7:109)(Ur 354) ...........................................................................................................................21
(N 7:110)(Ur 354-355)....................................................................................................................23
(N 7:111)(Ur 355) ...........................................................................................................................24
(N 7:112)(Ur 355-356)....................................................................................................................25
(N 7:113)(Ur 356) ...........................................................................................................................26
(N 7:114)(Ur 356) ...........................................................................................................................27
(N 7:115)(Ur 356-357)....................................................................................................................28
(N 7:116)(Ur 357) ...........................................................................................................................29
(N 7:117)(Ur 357-358)....................................................................................................................30
(N 7:118)(Ur 357-358)....................................................................................................................31
(N 7:119)(Ur 358) ...........................................................................................................................32
(N 7:120)(Ur 358-359)....................................................................................................................33
T 8 F. The Power of Joint Decision (*N 789 7:121) .........................................................................34
(N 7:121)(Ur 359) ...........................................................................................................................34
(N 7:122)(Ur ---) .............................................................................................................................35
(N ---)(Ur 359) ................................................................................................................................36
(N 7:123)(Ur 360) ...........................................................................................................................37
(N 7:124)(Ur 360) ...........................................................................................................................38
(N 7:125)(Ur 360-361)....................................................................................................................39
(N 7:126)(Ur 361) ...........................................................................................................................40
(N 7:127)(Ur 361) ...........................................................................................................................41

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(N 7:128)(Ur 361-362)....................................................................................................................42
(N 7:129)(Ur 362) ...........................................................................................................................43
(N 7:130)(Ur 362-363)....................................................................................................................44
T 8 G. Communication and the Ego-Body Equation (*N 798 7:130).............................................44
(N 7:131)(Ur 363) ...........................................................................................................................45
(N 7:132)(Ur 363-364)....................................................................................................................46
(N 7:133)(Ur 364) ...........................................................................................................................47
(N 7:134)(Ur 364-365)....................................................................................................................48
(N 7:135)(Ur 365) ...........................................................................................................................49
(N 7:136)(Ur 365-366)....................................................................................................................50
(N 7:137)(Ur 366) ...........................................................................................................................51
(N 7:138)(Ur 366-367)....................................................................................................................52
(N 7:139)(Ur 367) ...........................................................................................................................53
(N 7:140)(Ur 367) ...........................................................................................................................54
(N 7:141)(Ur 367-368)....................................................................................................................55
(N 7:142)(Ur 368) ...........................................................................................................................56
(N 7:143)(Ur 368) ...........................................................................................................................57
(N 7:144)(Ur --)...............................................................................................................................58
T 8 H. The Body as Means or End (*N 813 7:145) ..........................................................................59
(N 7:145)(Ur 369) ...........................................................................................................................59
(N 7:146)(Ur 369) ...........................................................................................................................60
(N 7:146)(Ur 369) ...........................................................................................................................63
(N 7:147)(Ur 372) ...........................................................................................................................64
(N 7:148)(Ur 372-373)....................................................................................................................65
T 8 I. Healing as Corrected Perception (*N 817 7:149) ..................................................................66
(N 7:149)(Ur 373) ...........................................................................................................................66
(N 7:150)(Ur 373-374)....................................................................................................................67
(N 7:151)(Ur 374) ...........................................................................................................................68
(N 7:152)(Ur 374-375)....................................................................................................................69
(N 7:153)(Ur 375) ...........................................................................................................................70
(N 7:154)(Ur 375-376)....................................................................................................................71
(N 7:155)(Ur 376-377)....................................................................................................................72
T 8 J. The Acceptance of Reality (*N 824 7:156).............................................................................73
(N ---)(Ur 377) ................................................................................................................................73
(N 7:156)(Ur 380) ...........................................................................................................................77
(N 7:157)(Ur 380) ...........................................................................................................................78
(N 7:158)(Ur 380-381)....................................................................................................................79
(N 7:159)(Ur 380) ...........................................................................................................................80
T 8 K. The Answer to Prayer (*N 828 7:160) ..................................................................................81
(N ---)(Ur 382) ................................................................................................................................81
(N 7:160)(Ur 383) ...........................................................................................................................83
(N 7:161)(Ur 383-384)....................................................................................................................84
(N 7:162)(Ur 384) ...........................................................................................................................85
(N 7:163)(Ur 384-385)....................................................................................................................86
(N 7:164)(Ur 385) ...........................................................................................................................87
(N 7:165)(Ur 385) ...........................................................................................................................88

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Chapter 8 – The Journey Back

T 8 A. Introduction (*N 758 7:90)


(N 7:90)(Ur 346)
1 T 8 A 1. You are hampered in your progress by
2 your demands to know what you do not know.
3 This is actually a way of hanging on to
4 deprivation. You cannot reasonably
5 object to following instructions in
6 a course FOR knowing, on the grounds
7 that you do not know. The need for the
8 course is implicit in your objection.
9 Knowledge itself is not the motivation
10 factor for ???????? learning this
11 course. PEACE is. As the
12 PREREQUISITE for knowledge, peace
13 MUST be learned. This is ONLY
14 because those who are in CONFLICT are not peaceful,
15 and peace is the CONDITION of knowledge
16 because it is the condition of the Kingdom.
17 T 8 A 2. Knowledge will merely be restored
18 when YOU meet its conditions. This
19 is not a bargain made by God, Who
20 made no bargains at all. It is
21 merely the result of your misuse of His
22 laws on behalf of a will that
23 was not His.
24 Knowledge IS His Will. If you
25 are OPPOSING His Will, how CAN you

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(N 7:91)(Ur 346)
1 have knowledge? I have told you what
2 knowledge OFFERS you, but it is clear that
3 you do NOT regard this as wholly desirable.
4 If you did, you would hardly be
5 willing to throw it away so
6 readily, when the ego asks for your
7 allegiance.
8 T 8 A 3. The distraction of the ego SEEMS to
9 interfere with your learning, but it HAS no
10 power to distract unless you
11 GIVE it the power. The ego’s voice
12 is a 1 hallucination. You cannot
13 expect the EGO to say “I am
14 not real.” Hallucinations ARE
15 inaccurate perceptions of reality.
16 But you are NOT asked to dispel them
17 alone. You are merely asked to
18 evaluate them in terms of their results
19 to you. If you do not want
20 them on on the basis of loss
21 of peace, they will be removed from
22 your mind FOR you. Every
23 response to the ego is a call to war,
24 and war DOES deprive you of peace.

1
Ur replaces “a” with “an”

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3 The Shorthand Notes Text Chapter 8 3

T 8 B. The Direction of the Curriculum (*N 760 7:92)


(N 7:92)(Ur 346-347)
1 T 8 A 4. Yet in this war THERE IS NO OPPONENT.
2 THIS is the re-interpretation of reality which you
3 must make to secure peace, and the
4 ONLY one you need ever make.
5 T 8 B 1. Those whom you PERCEIVE as
6 opponents are PART of your peace, which
7 YOU are giving up by attacking them.
8 I How can you have what YOU give up?
9 You SHARE to have, but you do NOT give
10 it up yourselves. (347) C 174 When you GIVE
11 UP peace, you are EXCLUDING yourself
12 FROM it. This is a condition which
13 is so ALIEN to the Kingdom that you
14 CANNOT understand the state which prevails
15 WITHIN it.
16 T 8 B 2. Your past learning MUST
17 have taught you the wrong things, simply
18 because it has not made you
19 happy. On this basis alone,
20 its value should be questioned.
21 If learning aims at CHANGE, and
22 that is ALWAYS its purpose, are
23 you satisfied with the changes YOURS
24 has brought you? Dissatisfaction with
25 a 2 learning outcome MUST be a

2
Ur changes “a” to “the”

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(N 7:93)(Ur 347-348)
1 sign of learning failure, because it
2 means that you did NOT get what you WANT.
3 T 8 B 3. The curriculum of the Atonement IS the
4 opposite of the curriculum you have established for
5 yourselves, but SO IS ITS OUTCOME.
6 If the outcome of yours has made
7 you unhappy,
8 and if you want a different outcome, a change in the
9 curriculum
10 is obviously necessary. 3 (348) C 175 4
11 T 8 B 4. The first change that MUST be introduced
12 is a change in DIRECTION. A meaningful
13 curriculum CANNOT be inconsistent. If it is
14 planned by two teachers, each believing in
15 diametrically opposed ideas, it CANNOT be in-
16 tegrated. If it is carried out by these two
17 teachers simultaneously, EACH ONE MERELY
18 INTERFERES WITH THE OTHER. This leads to
19 fluctuation, but NOT to change. The
20 volatile HAVE no direction. They
21 cannot choose one, because they CANNOT
22 relinquish the others EVEN IF THE OTHERS
23 DO NOT EXIST. Their conflicted
24 curriculum teaches them that ALL
25 directions exist, and gives them no

3
Curiously, lines 8 and 9 are not present in the Notes but there is just enough blank space for them!
4
May 23, 1966

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T 8 C. The Rationale for Choice (*N 762 7:94)


(N 7:94)(Ur 348)
1 RATIONALE for choice.
2 T 8 B 5. The total senselessness of such a
3 curriculum must be fully
4 recognized before a real change in
5 direction becomes possible. You CANNOT
6 learn simultaneously from two teachers
7 who are in TOTAL DISAGREEMENT ABOUT
8 EVERYTHING. Their joint curriculum
9 presents an IMPOSSIBLE learning task.
10 They are teaching you ENTIRELY
11 different things in ENTIRELY
12 different ways, which WOULD be possible
13 except for the crucial fact that
14 both are teaching you about
15 YOURSELF. Your REALITY is
16 unaffected by both. But if you
17 LISTEN to both, your mind
18 will split on WHAT YOUR
19 REALITY IS.
20 T 8 C 1. There IS a rationale for
21 choice. Only ONE teacher
22 KNOWS what your reality is. If
23 learning that is the PURPOSE of the
24 curriculum, you MUST learn it of

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(N 7:95)(Ur 348-349)
1 Him. The ego does NOT KNOW WHAT
2 IT IS TRYING TO TEACH. It is trying to
3 teach you what you are WITHOUT KNOWING
4 IT. The ego is expert ONLY in
5 confusion. It does not understand ANYTHING
6 ELSE. As a teacher, then, it is
7 totally confused and TOTALLY
8 CONFUSING.
9 T 8 C 2. Even if you could disregard the
10 Holy Spirit entirely, which is quite impossible,
11 you could learn nothing from the
12 ego, because the ego KNOWS nothing.
13 Is there ANY possible reason for
14 choosing a teacher such as
15 this? Does the TOTAL disregard
16 of ANYTHING it teaches make
17 anything BUT sense? Is
18 THIS the teacher to whom a Son
19 of God should turn to find
20 HIMSELF? The ego has never
21 given you a sensible answer
22 to anything. (349) C 176 Simply on the
23 grounds of your own experience with
24 the ego’s teachings, 5 should not

5
Ur includes this crossed out line.

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(N 7:96)(Ur 349)
1 this alone disqualify it as your
2 future teacher?
3 T 8 C 3. But the ego has done
4 more harm to your learning than
5 this alone. Learning is joyful if
6 it leads you along your natural
7 path, and facilitates the development of
8 WHAT YOU HAVE. But when
9 you are taught AGAINST your nature,
10 you will lose by your learning,
11 because your learning will IMPRISON you.
12 Your will is IN your nature, and therefore
13 CANNOT go AGAINST it. The ego
14 cannot teach you anything as long
15 as your will is free, because you WILL
16 NOT LISTEN TO IT. It is NOT your
17 will to be imprisoned, BECAUSE your
18 will is free.
19 T 8 C 4. That is why the ego IS the
20 denial of free will. It is
21 NEVER God Who coerces you, because
22 He SHARES His Will WITH you.
23 His voice teaches ONLY His
24 Will, but that is not the Holy Spirit’s

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(N 7:97)(Ur 349)
1 lesson, because that is what you ARE. The
2 LESSON is that your will and God’s CANNOT
3 be out of accord because they
4 ARE one. This is the UNdoing of
5 EVERYTHING the ego tries to teach.
6 It is not, then, only the DIRECTION 6 which
7 must be unconflicted, but also the
8 CONTENT. T 8 C 5. The ego wants to teach
9 you that you want to OPPOSE God’s
10 Will. This unnatural lesson CANNOT
11 be learned, but the ATTEMPT to learn
12 it is a violation of your own
13 freedom, and makes you AFRAID of your
14 will BECAUSE it is free. The Holy Spirit
15 opposes ANY imprisoning of
16 the will of a Son of God,
17 KNOWING that the will of the Son IS
18 the Father’s. He leads you
19 steadily along the path of
20 freedom, teaching you how
21 to disregard, or look beyond
22 EVERYTHING that would hold
23 you back.
24 T 8 C 6. We said before that the Holy Spirit

6
Ur inserts “(of the curriculum?)”

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(N 7:98)(Ur 349-350)
1 teaches you the difference between pain and joy.
2 That is the same as saying that He
3 teaches you the difference between imprisonment
4 and freedom. YOU CANNOT MAKE THIS
5 DISTINCTION WITHOUT HIM. That
6 is because you have taught YOURSELF that
7 imprisonment IS freedom. Believing
8 them to be the same, how can you
9 tell them apart? Can you
10 ask the part of your mind that
11 taught you to believe they ARE the
12 same to teach you the DIFFERENCE? (350) C 177
13 T 8 C 7. The Holy Spirit’s teaching
14 takes only one direction, and has
15 only one goal. Its His
16 direction is freedom, and its His goal
17 is God. But He cannot
18 conceive of God without YOU,
19 because it was not God’s Will to
20 BE without you. When you have
21 learned that your will IS God’s,
22 you could no more will to be
23 without Him than He could
24 will to be without YOU.

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(N 7:99)(Ur 350)
1 This IS freedom and this IS joy. Deny
2 YOURSELF this, and you ARE denying
3 God His Kingdom, because He
4 created you FOR this.
5 T 8 C 8. When we said, “all power and
6 glory are yours 7 because the Kingdom is His,”
7 this is what we meant: The Will of
8 God is without limit, and all power
9 and glory lie within it. It is boundless
10 in strength and in love and in peace.
11 It has no boundaries because its
12 extension is unlimited, and it
13 encompasses all things because it
14 CREATED all things. By CREATING
15 all things, it made them PART OF
16 ITSELF. YOU are the Will of God,
17 because this is how you were created.
18 Because your Creator creates only like
19 Himself, you ARE like Him. T 8 C 9. You are
20 part of Him who IS all power and
21 glory, and are therefore as unlimited as He
22 is. To what else EXCEPT all power
23 and glory can the Holy Spirit appeal to restore
24 God’s Kingdom? His appeal, then,

7
Matthew 6:13 “And do not lead us into temptation,
But deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever.” Amen.

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T 8 D. The Holy Encounter (*N 768 7:100)


(N 7:100)(Ur 350-351)
1 is merely to what the Kingdom is, and for
2 its own acknowledgment of what it is.
3 When you acknowledge THIS, you bring the
4 acknowledgment automatically to everyone, because YOU
5 HAVE ACKNOWLEDGED EVERYONE. By
6 your recognition you awaken theirs, and through
7 theirs YOURS is extended. Awakening
8 runs easily and gladly through the
9 Kingdom in answer to the call of God.
10 This is the natural response of every Son
11 of God to the Voice Call Voice of His Creator, because
12 it is the voice for HIS creations and for
13 his own extension.
14 T 8 D 1. Glory be to God in the highest, 8
15 and to you because He has so willed
16 it. Ask and it shall be given you, 9
17 because it has already been given.
18 Ask for light and learn that you are
19 light. If you WANT understanding and
20 enlightenment you will learn it there it,
21 because your will to learn this it is your decision
22 to listen to the Teacher who knows of
23 light and can therefore (351) C 78 TEACH IT TO YOU.
24 T 8 D 2. There is no limit on your learning, because there

8
Luke 2:14 “Glory to God in the highest, And on earth peace, goodwill toward men!”
9
Matthew 7:7 “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you”: Luke 11:9 “And I
say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”

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(N 7:101)(Ur 351)
1 is no limit on your MINDS. There is no limit
2 on His will to teach, because He was
3 created by unlimited Will in ORDER to
4 teach. KNOWING His function perfectly,
5 He wills to fulfill it perfectly, because
6 that is His joy AND YOURS.
7 To fulfill the Will of God perfectly
8 is the only joy and peace that can be
9 fully KNOWN, because it is the only function
10 that can be FULLY EXPERIENCED. When
11 this is accomplished, then, there IS no other
12 experience. But the WISH for other
13 experience will block this, because God’s Will
14 CANNOT be forced upon you, being
15 an experience of total WILLINGNESS.
16 T 8 D 3. The Holy Spirit knows how to teach this,
17 but YOU do not. That is why you need
18 Him, and why God gave Him TO
19 you. Only HIS teaching will
20 release your will to God’s, uniting
21 it with His power and glory, and establishing
22 them as yours.
23 You will share them as He
24 shares them, because this is the natural outcome

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(N 7:102)(Ur 351)
1 of their being. The Will of the Father and of the
2 Son are one together 10 BY THEIR EXTENSION.
3 Their extension is the RESULT of their Oneness,
4 holding THEIR unity by extending
5 their JOINT will.
6 T 8 D 4. This is perfect creation
7 by the perfectly created in union with the
8 Perfect Creator. The Father MUST
9 give fatherhood to His Sons, because
10 His Own Fatherhood must be
11 extended outward. You who
12 belong in God have the holy function of
13 extending His Fatherhood by placing
14 no limits upon it. Let the Holy Spirit teach
15 you HOW to do this, for you will know
16 what it MEANS of God Himself.

10
Ur includes this word, even though it is crossed out here in the Notes.

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(N 7:103)(Ur 352)
1 (352) C 179 T 8 D 5. When you meet anyone, remember
2 it is a holy encounter. As you
3 see him, you will see yourself. As you
4 treat him, you will treat yourself. As
5 you think of him, you will think of yourself.
6 Never forget this, for in him you will
7 find yourself or lose sight of
8 yourself. Whenever two Sons of
9 God meet they are given another chance
10 at Salvation. Do not leave
11 anyone without giving salvation
12 TO him and receiving it yourself. For I
13 am always there WITH you, 11 in remembrance
14 of YOU.
15 T 8 D 6. The goal of the curriculum, regardless of
16 the teacher you choose, is KNOW
17 THYSELF. There is nothing else to learn.
18 Everyone is looking for himself
19 and his the power and glory he
20 thinks he has lost. Whenever you
21 are with anyone ELSE, you have another
22 opportunity to find them. Your
23 power and glory are in HIM
24 BECAUSE they are yours. The ego tries

11
Matthew 28:20 “Teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of
the age.” Amen.

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(N 7:104)(Ur 352)
1 to find them in YOURSELF, because it 12 does not
2 know where to look. But the Holy Spirit
3 teaches you that if you look only
4 at yourself you CANNOT find yourself
5 because that is NOT what you are.
6 T 8 D 7. Whenever you are with a brother
7 you are learning what you are, because
8 you are TEACHING what you are. He
9 will respond either with pain or with
10 joy, depending on which teacher
11 YOU are following. HE will
12 be imprisoned or released
13 according to your decision, AND SO WILL
14 YOU. 13 Never forget your responsibility
15 to him, because it is your responsibility to
16 YOURSELF. Give him HIS
17 place in the Kingdom, and you will
18 have YOURS. The Kingdom CANNOT
19 be found alone, and you who ARE the
20 Kingdom cannot find YOURSELVES
21 alone.
22 T 8 D 8. To achieve the goal of the
23 curriculum, then, you CANNOT listen to the
24 ego. Its purpose is to DEFEAT

12
Ur has “he” but later versions have “it” rather than “he”, as does the Notes.
13
Matthew 16:19 “And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven,
and whatever you loose on earth will be loosed in heaven.”

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(N 7:105)(Ur 352-353)
1 ITS OWN GOAL. It does not
2 know this, because it does not know anything.
3 But YOU can know this, and you WILL
4 know it if you are willing to
5 look at what the ego has made
6 of YOU. (353) C 180 This IS your responsibility, because
7 once you have really done this you
8 WILL accept the Atonement for
9 yourself. What other choice
10 could you make?
11 T 8 D 9. Having made this choice,
12 you will begin to learn and understand
13 why you have believed that when
14 you met someone else, you have
15 thought they were 14 someone else.
16 And every holy encounter in
17 which YOU enter fully will teach you
18 THAT THIS IS NOT SO. You can
19 encounter ONLY part of yourself,
20 because you are part of God WHO
21 IS EVERYTHING. His power and
22 glory are everywhere, and you
23 CANNOT be excluded from them. The
24 ego teaches that your

14
Urtext manuscript has it typed “they WERE” crossed out and handwritten replacement is “he WAS”. The Notes has it “they were.”

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(N 7:106)(Ur 353)
1 strength is in you ALONE. The Holy Spirit
2 teaches that ALL strength is in
3 God and THEREFORE in you.
4 T 8 D 10. God wills NO ONE suffer.
5 He does not will ANYONE to
6 suffer for a wrong decision you have
7 made, including YOURSELF. That is
8 why He has given you the means
9 for UNDOING it. Through His
10 power and glory all your wrong
11 decisions are undone COMPLETELY,
12 releasing you AND your brothers
13 from EVERY IMPRISONING THOUGHT
14 ANY part of the Sonship has
15 accepted. Wrong decisions
16 HAVE no power BECAUSE they are not true.
17 The imprisonment which they SEEM to produce
18 is no more true than THEY are.
19 T 8 D 11. Power and glory belong to
20 God alone. So do YOU.
21 God gives WHATEVER belongs to
22 Him, because He gives OF
23 HIMSELf, and EVERYTHING belongs to
24 Him. Giving of YOUR self is

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(N 7:107)(Ur 353)
1 the function He gave you. Fulfilling
2 it perfectly will teach you what
3 YOU have of HIM. And this will
4 teach you what you are IN Him.
5 You CANNOT be powerLESS to do
6 this, because this IS your power.
7 Glory is God’s gift to you
8 because that is what HE is.
9 See this glory everywhere, to
10 learn what YOU are. (354) C 181

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T 8 E. The Light of the World (*N 776 7:108)


(N 7:108)(Ur 354)
1 T 8 E 1. If 15 God’s Will for you is
2 complete peace and joy, unless
3 you experience ONLY this you MUST
4 be refusing to acknowledge His Will.
5 His Will does not vacillate,
6 being changeless forever. When
7 you are not at peace, it can only be
8 because you do not believe you are IN HIM.
9 Yet He is all in all. 16 His
10 peace IS complete, and you MUST
11 be included in it. His laws
12 govern you because they govern EVERYTHING.
13 You cannot exempt yourself from
14 His laws, although you CAN disobey them.
15 But if you do, and ONLY if you do,
16 you WILL feel lonely and helpless,
17 because you ARE denying yourself
18 everything.
19 T 8 E 2. I am come as a light into
20 a 17 world 18 which DOES deny itself
21 everything. It does this simply
22 by dissociating itself FROM everything.
23 It is therefore an illusion of isolation,

15
May 31, 1966
16
1 Corinthians 15:28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all
things under Him, that God may be all in all.
Ephesians 1:23 Which is His body, the fullness of Him who fills all in all.
17
Ur replaces “a” with “the”
18
John 8:12 Again therefore Jesus spake unto them, saying, “I am the light of the world: he that followeth me shall not walk in the
darkness, but shall have the light of life.”

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1 MAINTAINED by fear of the

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(N 7:109)(Ur 354)
1 same loneliness which IS its illusion.
2 I have told you that I am with
3 you always even to the end of the
4 world. 19 That is WHY I am the
5 light of the world. 20 If I am
6 with you in the world loneliness of the
7 world, the 21 LONELINESS IS GONE. You
8 CANNOT maintain the illusion of loneliness
9 if you are NOT alone.
10 T 8 E 3. My purpose, then, IS to
11 overcome the world. 22 I do not
12 attack it, but my light must
13 dispel it because of WHAT IT IS.
14 Light does not ATTACK darkness,
15 but it DOES shine it away.
16 If my light goes with you
17 everywhere, YOU shine it away
18 WITH ME. The light becomes
19 OURS, and you CANNOT abide in
20 darkness, any more than darkness
21 can abide anywhere you go.
22 The remembrance of me IS the
23 remembrance of yourself and of
24 Him Who sent me to you. 23

19
Matthew 28:20 “teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the
end of the world.”
20
John 8:12 Again therefore Jesus spake unto them, saying, “I am the light of the world: he that followeth me shall not walk in the
darkness, but shall have the light of life.” Also John 9:5. 12:46; Matthew 5:14
21
Ur adds emphasis to “the”
22
John 16:33 “These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good
cheer; I have overcome the world.”

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23
Luke 22:19 And He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do
this in remembrance of Me.”

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(N 7:110)(Ur 354-355)
1 T 8 E 4. You WERE in darkness
2 until God’s Will was done
3 completely by ANY part of the
4 Sonship. When it was, it was
5 perfectly accomplished by ALL.
6 How else could it BE perfectly
7 accomplished? My mission was simply
8 to UNITE the Will of the Sonship
9 WITH the Will of the Father by being
10 aware of the Father’s Will myself.
11 This is the awareness I came to give
12 YOU, and YOUR problem in accepting it
13 IS the problem of this world. Dispelling
14 it is salvation, and in this sense I
15 AM the salvation of the world. 24 (355) C 182
16 T 8 E 5. The world MUST despise and
17 reject me, 25 because the world IS the
18 belief that love is impossible. YOUR
19 reactions to me ARE the reactions
20 of the world to God. If you will
21 accept the fact that I am with
22 you, you are DENYING the world and
23 ACCEPTING GOD. My will IS
24 His, and YOUR will to hear me IS

24
John 8:12 Again therefore Jesus spake unto them, saying, “I am the light of the world: he that followeth me shall not walk in the
darkness, but shall have the light of life.” Also John 11:25 Jesus said unto her, “I am the resurrection, and the life: he that believeth
on me, though he die, yet shall he live”
25
Isaiah 53:3 He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide
their face he was despised; and we esteemed him not.
John 15:18 “If the world hates you, you know that it hated Me before it hated you.”

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(N 7:111)(Ur 355)
1 the decision to hear His Voice and
2 abide IN His Will. As He sent
3 me to you, so will I send you
4 to others. But I will go to them
5 WITH you, so we can teach them
6 union and peace.
7 T 8 E 6. Do you not think the world needs
8 peace as much as you do? Do you not
9 want to give it to the world as much as
10 you want to receive it? For unless you
11 do, you will NOT receive it. If you will to
12 have it of me, you MUST give it.
13 Rehabilitation does not come from anyone ELSE.
14 You can have GUIDANCE from without, but you
15 must ACCEPT it from within. The guidance
16 must become what YOU want, or else
17 it will be meaningless to you. That is
18 why rehabilitation is a collaborative venture.
19 I can tell you what to DO, but this will
20 not really help you unless you collaborate
21 by believing that I KNOW what to do.
22 Only then will your MIND will to follow me.
23 T 8 E 7. Without YOUR will, you cannot be
24 rehabilitated. MOTIVATION TO BE HEALED is the

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(N 7:112)(Ur 355-356)
1 crucial factor in rehabilitation. Without this,
2 you are deciding AGAINST healing, and your veto of
3 my will FOR you MAKES HEALING
4 IMPOSSIBLE. If healing IS our joint
5 will, unless our wills ARE joined
6 you CANNOT be healed. This is obvious when you
7 consider what healing is FOR.
8 T 8 E 8. Healing is the way in which the separation
9 is overcome. Separation is overcome by
10 UNION. It CANNOT be overcome by
11 separating. The WILL to unite must be
12 unequivocal, or the will ITSELF is separated
13 or NOT WHOLE. Your will is the means
14 by which you determine your own condition,
15 because will is the MECHANISM OF DECISION.
16 It is the power by which you separate or
17 join, and experience pain or joy accordingly.
18 My will cannot OVERCOME yours, because YOURS
19 IS AS POWERFUL AS MINE. If it were
20 not so, the Sons (356) C 183 of God would be
21 unequal. T 8 E 9. All things BECOME possible
22 through our joint will. But my
23 will alone will not help you. Your
24 will is as free as mine, and God

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(N 7:113)(Ur 356)
1 Himself would not go against it. I
2 cannot will to do what God does not
3 will. I CAN offer you my will to
4 make yours invincible by this
5 sharing, but I CANNOT oppose yours
6 without competing with it and thereby
7 violating God’s Will for you.
8 Nothing God created can oppose your
9 will, as nothing God created
10 can oppose His. God GAVE your
11 will its power, which I can only
12 acknowledge in honor of His.
13 T 8 E 10. If you want to be LIKE me,
14 I will help you, knowing that we ARE
15 alike. If you want to be DIFFERENT,
16 I will wait until you change your
17 mind. I can TEACH you, but only
18 you can choose to LISTEN to my teaching.
19 How else can it be, if God’s
20 Kingdom IS freedom? Freedom
21 cannot be learned by tyranny of ANY
22 kind, and the perfect equality of ALL
23 God’s Sons cannot be recognized
24 through the dominion of one will over
25 another. God’s Sons are equal

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(N 7:114)(Ur 356)
1 in will, all being the Will of their
2 Father. This is the ONLY lesson I can
3 teach, knowing that it is true.
4 T 8 E 11. When your will is NOT mine,
5 it is not Our Father’s. This means
6 that you have imprisoned YOURS, and have
7 not LET it be free. Of yourselves
8 you can do nothing, 26 because of yourselves
9 you ARE nothing. I am nothing
10 without the Father, and YOU are nothing
11 without me because by DENYING the
12 Father you deny YOURSELF. I
13 will ALWAYS remember you, and in
14 MY remembrance OF you lies
15 your remembrance of YOURSELF. In
16 our remembrance of EACH OTHER
17 lies our remembrance of God.
18 And in this remembrance lies your
19 freedom, because your freedom is in Him. 27
20 T 8 E 12. Join then with me in praise of
21 Him AND you whom He created.
22 This is our gift of gratitude to Him,
23 which He will share with ALL His
24 Creations, to whom He gives

26
John 5:19 Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He
sees the Father do; for whatever He does, the Son also does in like manner.”
John 5:30 “I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the
will of the Father who sent Me.”
27
Luke 22:19 And He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do
this in remembrance of Me.”

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(N 7:115)(Ur 356-357)
1 equally whatever is acceptable to
2 Him. BECAUSE it is acceptable to Him,
3 it is the gift of freedom, which IS His
4 Will for all His Sons. By
5 OFFERING freedom you will be
6 free, because (357) C 184 freedom is the only
7 gift which you can offer to God’s
8 Sons, being an acknowledgment of what
9 they are and what HE is.
10 T 8 E 13. Freedom is creation because
11 it is love. What you seek to
12 imprison you do NOT love. Therefore, when
13 you seek to imprison ANYONE,
14 including YOURSELF, you do not love
15 him and you cannot identify with him.
16 When you imprison yourself, you
17 are losing sight of your true
18 identification, because you cannot identify with
19 me and with the Father. Your identification
20 IS with the Father and with the Son. It CANNOT
21 be with one and not the other. If you are
22 part of one, you MUST be part of the
23 other because they ARE One. T 8 E 14. The Holy
24 Trinity is holy BECAUSE It is One.

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(N 7:116)(Ur 357)
1 If you exclude YOURSELF from this
2 union, you are perceiving the Holy Trinity
3 as separated. You MUST be
4 included in It, because It IS everything.
5 Unless you take your place in It
6 and fulfill your function AS part of It,
7 It is as bereft as YOU are.
8 No part of It can be imprisoned
9 if Its Truth is to be known.
10 T 8 E 15. Can you be separated from your identification
11 and be at peace? Dissociation is NOT a
12 solution; it is a DELUSION. The delusional
13 believe that truth will ASSAIL them, and so they
14 do NOT SEE it 28 it. because they prefer the
15 delusion. Judging truth as something
16 they do NOT want, they perceive
17 deception and block knowledge.
18 Help them by offering them YOUR
19 unified will on their behalf, as I
20 am offering you mine on YOURS.
21 Alone we can do nothing, but TOGETHER
22 our wills fuse into something whose
23 power is far beyond the power of
24 its separate parts. T 8 E 16. By NOT

28
Ur emphasizes four words “DO NOT SEE IT”

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(N 7:117)(Ur 357-358)
1 BEING SEPARATE, the Will of God is
2 established IN ours and AS ours. This
3 will is invincible BECAUSE it is undivided.
4 The UNDIVIDED will of the Sonship is the perfect
5 creator, being wholly in the likeness of
6 God, 29 Whose Will it IS.
7 YOU cannot be exempt from it, if
8 you are to understand what it is and
9 what YOU are. By separating your will
10 from mine, you ARE exempting yourself
11 from the Will of God which IS yourself.
12 T 8 E 17. But to heal is still to make whole.
13 Therefore to heal is to UNITE with those who
14 are LIKE you, because perceiving this likeness
15 IS to (358) C 185 recognize the Father. If YOUR
16 perfection is in Him and ONLY in
17 Him, how can you KNOW it WITHOUT
18 recognizing Him? The recognition of
19 God is the recognition of yourself. There
20 IS no separation of God and His
21 Creation. You will learn this as you
22 learn that there is no separation
23 of YOUR will and mine.

29
Genesis 1:26-27 Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish
of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” So
God created man in His own image; in the image of God He created him; male and female He created them.

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(N 7:118)(Ur 357-358)
1 T 8 E 18. Let the love of God shine upon
2 you by your acceptance of me. MY
3 reality is yours and His. By joining
4 YOUR will with mine, you are signifying your
5 awareness that the Will of God is
6 One. His Oneness and ours are not
7 separate, because His Oneness ENCOMPASSES
8 ours. To join WITH me is to
9 restore His power TO you BECAUSE
10 we are sharing it. I offer you only
11 the recognition of His power in you, but
12 in that lies ALL truth. As WE
13 unite, we unite with Him. Glory
14 be to the union of God and His Holy
15 Sons, because all glory lies IN them
16 because they ARE united.
17 T 8 E 19. The miracles WE do bear
18 witness to the Will of the Father for
19 His Son, and to our joy in
20 uniting WITH His Will FOR us.
21 When you unite with me, you are
22 uniting WITHOUT the ego, because I
23 have renounced the ego in myself, and
24 therefore CANNOT unite with yours. OUR union

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(N 7:119)(Ur 358)
1 is therefore the way to renounce the ego
2 in YOURSELVES. The truth in both of
3 us is BEYOND the ego. By willing
4 that, you HAVE gone beyond it
5 toward truth. T 8 E 20. Our success
6 in transcending the ego is guaranteed
7 by God, and I can share my
8 perfect confidence IN His Promise
9 because I know He gave me this
10 confidence for both of us and ALL of
11 us. I bring His Peace back to
12 all His Children, because I received it
13 of Him for us all. Nothing can
14 prevail against our united wills,
15 because nothing can prevail against God’s.
16 Would ye know the Will of God
17 for YOU? Ask it of me,
18 who knows 30 it for you, and you
19 will find it. I will deny YOU nothing, as God denies ME
20 nothing.
21 T 8 E 21. Ours is simply the journey
22 back to God Who is our home.
23 Whenever fear intrudes anywhere

30
Urtext manuscript has it typed “know”, it should be “knows” as it is in the HLC to be grammatically correct. The Notes, however,
also has it as “know.”

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(N 7:120)(Ur 358-359)
1 along the road to peace, it is ALWAYS because the
2 ego has attempted to JOIN the journey
3 with us AND CANNOT DO SO. Sensing
4 defeat and angered by it, it regards
5 itself as rejected and becomes (359) C 186 retaliative.
6 You are invulnerable to its retaliation BECAUSE
7 I AM WITH YOU. On this journey, you have
8 chosen me as your companion INSTEAD of
9 your ego. Do not try to hold on to
10 both, or you will try to go in different directions
11 and will lose the way.
12 T 8 E 22. The ego’s way is not mine, but it is
13 also NOT YOURS. The Holy Spirit has one
14 direction for ALL minds, and the one He
15 taught me IS yours. Let us not
16 lose sight of His direction through
17 illusions, for ONLY illusions of
18 another direction can obscure the one for
19 which God’s Voice speaks in all of us.
20 Never accord the ego the power to
21 interfere with the journey, because it HAS
22 none, and the journey is the way to what is
23 TRUE. Leave ALL deception behind,
24 and reach beyond all attempts of the

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T 8 F. The Power of Joint Decision (*N 789 7:121)


(N 7:121)(Ur 359)
1 ego to hold you back.
2 T 8 E 23. I DO go before you, because I AM
3 beyond the ego. Reach therefore for my
4 hand because you WANT to transcend
5 the ego. My will, will NEVER be wanting,
6 and if you want to share it YOU WILL.
7 I give it willingly and gladly, because
8 I need YOU as much as you need ME.
9 T 8 F 1. WE are the joint will of the
10 Sonship, whose wholeness is for
11 all. We begin the journey back by
12 setting out TOGETHER, and gather in
13 our brothers as we CONTINUE together.
14 T 8 F 2. Every gain in our strength is offered
15 to all, so they, too, can lay aside
16 their weakness and add their strength to
17 us. God’s welcome waits for
18 us all, and He will welcome us
19 as I am welcoming YOU.

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(N 7:122)(Ur ---)

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(N ---)(Ur 359)
Forget not the Kingdom of God for anything the world has to
offer. The world can ADD nothing to the power and the glory
of God and His Holy Sons, but it CAN blind the Sons to the
Father if they behold it. You cannot behold the 31 world and
know God. Only one is true.
T 8 F 3. I am come to tell you that the choice of which is
true is not yours. If it were, you would have destroyed
yourselves. But God did not will the destruction of His
Creations, having created them for eternity. His Will has
saved you, not from yourselves, but from your illusions of
yourselves. He has saved you FOR yourselves. Let us glorify
Him Whom the world denies, for over His Kingdom 32 it has no
power.

31
Urtext manuscript has it “and” … HLC has it “the” which appears correct. The passage has not been located in the Notes.
32
John 18:36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that
I should not be delivered to the Jews; but now My kingdom is not from here.”

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(N 7:123)(Ur 360)
1 33
T 8 F 4. No one created by God can
2 find joy in anything except the
3 eternal. That is not because he is DEPRIVED
4 of anything else, but because nothing
5 else is WORTHY of him. What God
6 AND His Sons create IS eternal, and
7 in this and this only is their joy. Listen to the
8 story of the prodigal son, and learn
9 what God’s treasure is and YOURS: 34
10 T 8 F 5. This son of a loving father left his
11 home and thought he squandered
12 everything for nothing of any value,
13 though he did not know its worthlessness at the
14 time. He was ashamed to return to
15 his father and his home, because he
16 thought he had hurt him. But
17 when he came home the father
18 welcomed him with joy, because only
19 the son himself WAS his father’s
20 treasure. HE WANTED NOTHING ELSE.
21 T 8 F 6. God wants only His Son,

33
June 6, 1966.
34
The Urtext manuscript has a paragraph break here, but no other version does.

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(N 7:124)(Ur 360)
1 because His Son is His only treasure.
2 You want your creations, as He
3 wants His. Your creations are
4 your gift to the Holy Trinity, created
5 in gratitude for YOUR creation.
6 They do not leave you, any more than you
7 have left YOUR Creator. But they EXTEND
8 your creation, as God extended Himself
9 to YOU.
10 Can the Creations of God
11 Himself take joy in what is not
12 real? And what IS real except
13 the Creations of God and those which are
14 created like His? YOUR
15 creations love you as your Soul loves
16 your Father FOR THE GIFT OF CREATION.
17 There IS no other gift that is eternal,
18 and therefore THERE IS NO OTHER GIFT THAT IS TRUE.
19 T 8 F 7. How, then, can you accept anything
20 else, or GIVE anything else, and
21 expect joy in return? And what

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(N 7:125)(Ur 360-361)
1 else BUT joy would you want?
2 You made neither yourself
3 nor your function. YOU have made
4 only the DECISION to be unworthy of
5 both. But you COULD not make
6 YOURSELF unworthy because YOU ARE THE
7 TREASURE OF GOD. What HE
8 values IS valuable. There CAN be no
9 question of its worth, because its
10 whole value lies in God’s sharing
11 Himself with it and ESTABLISHING ITS (361) C 188
12 VALUE FOREVER. YOUR function is
13 to ADD to God’s treasure by
14 creating YOURS. His will TO
15 you is His Will FOR you. He
16 would not withhold creation
17 from you, because HIS joy is in it.
18 T 8 F 8. You CANNOT find joy EXCEPT as
19 He does. HIS joy lay in
20 creating YOU, and He extends His
21 Fatherhood to you so that you can

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(N 7:126)(Ur 361)
1 extend yourself AS HE DID. You
2 do not understand this because you do not understand
3 Him. No one who does not
4 know his function can understand
5 it. And no one CAN know his
6 function unless he knows what who
7 he IS.
8 Creation is the Will of God.
9 His Will created you TO CREATE. Your
10 will was not created separate from His,
11 and so it wills as HE wills.
12 T 8 F 9. An unwilling will does not
13 mean anything, because it is a contradiction
14 in terms which actually leaves
15 nothing. You can make
16 yourself powerless only in a
17 way that has NO MEANING AT
18 ALL. When you THINK you are unwilling
19 to will with God, YOU ARE NOT THINKING.
20 God’s will IS thought. It cannot be
21 contradicted BY thought. God

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(N 7:127)(Ur 361)
1 does not contradict HIMSELF. And His
2 Sons, who are like Him, cannot contradict
3 themselves OR Him. But their
4 thought is so powerful that they
5 can even imprison the mind
6 of God’s Son IF THEY SO CHOOSE.
7 This choice DOES make the Son’s
8 function unknown TO HIM, but
9 never to his Creator. And BECAUSE
10 it is not unknown to his Creator, it is
11 forever knowable to him.
12 T 8 F 10. There is no question but one you
13 should ever ask of yourself:
14 “Do I want to know my Father’s
15 Will for me?” HE will not
16 hide it. He has revealed it
17 to me because I asked it of Him,
18 and learned of what He had
19 already given. Our function is to
20 function together, because apart from each
21 other we cannot function at all.

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(N 7:128)(Ur 361-362)
1 The whole power of God’s Son lies in
2 all of us, but not in any of us alone.
3 (362) C 189 God would not have us be alone
4 because HE does not will to be alone.
5 That is why He created His Son
6 and gave him the power to create
7 with Him. Our creations are as
8 holy as we are, and we are the
9 Sons of God Himself, and therefore as
10 holy as He is. Through our
11 creations we extend our Love, and
12 thus increase the joy of the Holy
13 Trinity. You do not understand this
14 for a very simple reason. You who
15 are God’s own treasure do not regard
16 yourselves as valuable. Given
17 this belief YOU CANNOT UNDERSTAND ANYTHING.
18 T 8 F 11. I share with God the knowledge of
19 the value He 35 puts upon you. My
20 devotion to you is of Him, being born of
21 my knowledge of myself AND Him. We

35
Ur underlines this, but it is not emphasized in the Notes.

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(N 7:129)(Ur 362)
1 cannot BE separated. Whom God has
2 joined CANNOT be separated, 36 and God
3 has joined all His Sons WITH
4 Himself. Can you be separated from your
5 life and your being? The journey to God
6 is merely the reawakening of the knowledge of
7 where you are always, and what you are
8 forever. It is a journey without
9 distance, to a goal that has never
10 changed.
11 T 8 F 12. Truth can only be EXPERIENCED.
12 It cannot be described and it cannot be
13 explained. I can make you aware
14 of the CONDITIONS of truth, but the experience
15 is of God. Together we can meet
16 its conditions, but truth will
17 dawn upon you of itself. What
18 God has willed for you IS
19 yours. He has given His Will
20 to His treasure, whose treasure
21 it is. Your heart (love) lies where

36
Mark 10:9 “What therefore God hath joined together, let not man put asunder.”
Matthew 19:6 “So that they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder.”

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(N 7:130)(Ur 362-363)
T 8 G. Communication and the Ego-Body Equation (*N 798
7:130)
(line 6)
1 your treasure is, 37 as His does. You
2 who are beloved of God are
3 wholly blessed. Learn this of me, and
4 free the Holy Will of all those who are
5 as blessed as you are. (363) C 190
6 T 8 G 1. Attack is ALWAYS physical.
7 When attack in ANY form enters your mind,
8 you are EQUATING YOURSELF WITH A BODY. This
9 is the ego’s INTERPRETATION of the body. You do
10 not have to ATTACK physically to accept this
11 interpretation;
12 you ARE accepting it simply by the belief that
13 attack can GET YOU SOMETHING YOU WANT. If
14 you did NOT believe this, the IDEA of attack would
15 have no appeal to you.
16 T 8 G 2. When you equate
17 yourself with a body, you will ALWAYS
18 experience depression. When a Child of God
19 thinks of himself in this way, he is
20 belittling himself and seeing his brothers as
21 similarly belittled. Since he can
22 find himself ONLY in them, he has

37
Matthew 6:21 “For where your treasure is, there your heart will be also.”

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(N 7:131)(Ur 363)
1 cut himself off from salvation.
2 Remember that the Holy Spirit interprets the body
3 ONLY as a means of communication. Being
4 the communication link between God and His
5 separated Sons, He interprets everything YOU
6 have in the light of what HE is. T 8 G 3. The ego
7 SEPARATES through the body. The Holy Spirit reaches THROUGH
8 it to others. You do not perceive your brothers as the
9 Holy Spirit does because you do not interpret their
10 bodies AND YOURS solely as a means
11 of joining JOINING THEIR MINDS and uniting
12 them with yours and mine.
13 This interpretation of the body will
14 change your mind entirely about its value.
15 Of itself it has NONE. If you use
16 it for attack it is worthless and
17 harmful to you. But if you use it
18 ONLY to reach the minds of those who
19 believe they ARE bodies and teach them THROUGH the body
20 that THIS IS NOT SO, you will begin to understand
21 the power of the mind that is in both of you.

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(N 7:132)(Ur 363-364)
1 If you use the body for this, and ONLY for
2 this, you CANNOT use it for attack. In the
3 service of uniting, it becomes a beautiful
4 lesson in communion, which has value until
5 communion IS. (364) C 191
6 T 8 G 4. This is God’s way of making
7 unlimited what YOU have limited. His
8 Voice does not see the body as YOU do,
9 because He knows the ONLY reality that
10 ANYTHING can have is the service it can
11 render God on behalf of the function HE
12 has given. Communication ENDS separation.
13 Attack PROMOTES it. The body is ugly
14 or beautiful, savage or holy, helpful
15 or harmful, according to the use to which it is
16 put. And in the body of another you will
17 see the use to which you put YOURS.
18 T 8 G 5. If the body becomes for you
19 a means which you give to the Holy Spirit to use on
20 behalf of the union of the Sonship, you will
21 not see ANYTHING physical except as WHAT

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(N 7:133)(Ur 364)
1 IT IS. Use it for truth, and you will see it
2 truly. MISuse it and you WILL misunderstand
3 it, because you have already done so BY misusing
4 it. Interpret ANYTHING apart from the Holy Spirit,
5 and you will mistrust it. This will lead you to
6 hatred and attack and LOSS OF PEACE.
7 T 8 G 6. But ALL loss comes only from
8 your own misunderstanding. Loss of ANY kind is
9 impossible. When you look upon a
10 brother as a physical entity, HIS
11 power and glory are lost to you and SO
12 ARE YOURS. You HAVE attacked him, and
13 you MUST have attacked yourself first.
14 Do not see him this way for your OWN
15 salvation, which MUST bring him his.
16 Do not ALLOW him to belittle himself in YOUR
17 mind, but give him freedom from his belief
18 in littleness, and escape from YOURS.
19 As part of YOU, HE is holy. As
20 part of ME, YOU are. To communicate with
21 part of God Himself is to reach beyond

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(N 7:134)(Ur 364-365)
1 the Kingdom to its Creator, through His Voice
2 which He has established as part of YOU. (365) C 192
3 T 8 G 7. Rejoice, then, that of yourselves you can
4 do nothing. 38 You are not OF yourselves.
5 And He of Whom you ARE has willed
6 your power and glory FOR you, with which you can
7 perfectly accomplish His holy Will
8 for you when you so will it yourself.
9 He has not withdrawn His gifts from YOU,
10 but YOU have withdrawn them from Him.
11 Let no Son of God remain hidden
12 for His Name’s sake, because His
13 Name is YOURS.
14 T 8 G 8. Remember that the Bible says,
15 “The word (or thought) was made flesh.” 39
16 Strictly speaking, this is impossible, since
17 it seems to involve the translation of one
18 order of reality into another. It is Different
19 orders of reality merely SEEM to
20 exist, just as do different orders of

38
John 5:19 Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He
sees the Father do; for whatever He does, the Son also does in like manner.”
39
John 1:14 And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the
Father), full of grace and truth.

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(N 7:135)(Ur 365)
1 miracles do. Thought cannot be MADE into
2 flesh except by belief, because thought
3 is NOT physical. But thought IS
4 communication, for which the body can be used.
5 This is the only NATURAL use to which it can be put.
6 To use the body UNnaturally is to
7 lose sight of the Holy Spirit’s purpose, and thus
8 to confuse the goal of His curriculum.
9 T 8 G 9. There is nothing so frustrating to a pupil 40 as
10 to place him in a curriculum which he cannot learn.
11 His sense of adequacy suffers, and he MUST
12 become depressed. Being faced with an
13 impossible learning situation, REGARDLESS of why
14 it is impossible, is the most depressing thing in the
15 world. In fact, it is ultimately WHY the
16 world is depressing. The Holy Spirit’s
17 curriculum is NEVER depressing because it is a
18 curriculum in joy. Whenever the reaction to learning
19 is depression, it is only because the goal
20 of the curriculum has been lost sight of.

40
Ur replaces “pupil” with “learner”

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(N 7:136)(Ur 365-366)
1 T 8 G 10. In the world, not even the body is
2 perceived as whole. Its purpose
3 is seen as fragmented into many
4 functions which bear little or no
5 relationship to each other, so that it
6 appears to be ruled by chaos. (366) C 193 Guided
7 by the ego, it IS. Guided by the Holy Spirit,
8 it is NOT. It becomes ONLY a means by
9 which the part of the mind which you have separated
10 from your Soul can reach beyond its
11 distortions and RETURN to the Soul. The
12 ego’s temple thus becomes the temple of
13 the Holy Spirit, where devotion to Him REPLACES 41
14 devotion to the ego. In this sense the body
15 DOES become a temple to God, 42 because
16 His Voice abides in it by directing
17 the use TO WHICH YOU PUT IT.
18 T 8 G 11. Healing is the result of using
19 the body SOLELY for communication. Since
20 this IS natural, it heals by making

41
Ur omits emphasis on “replaces”
42
1 Corinthians 3:16 Do you not know that you are the temple of God and that the Spirit of God dwells in you?
1 Corinthians 6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and
you are not your own?

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(N 7:137)(Ur 366)
1 whole, which is also natural. ALL mind
2 is whole, and the belief that part of it is
3 physical or NOT MIND is a fragmented
4 (or sick) interpretation. Mind CANNOT
5 be made physical, but it CAN be
6 made manifest THROUGH the physical
7 if it uses the body to GO BEYOND
8 itself. By reaching OUT, the
9 mind EXTENDS itself. It does not
10 STOP at the body, for if it does
11 it is blocked in its purpose. A
12 mind which has been blocked has
13 allowed itself to be vulnerable
14 to attack, because it has TURNED
15 AGAINST ITSELF.
16 T 8 G 12. The removal of blocks, then, is the
17 ONLY way to guarantee help and
18 healing. Help and healing are the
19 normal expressions of a mind which
20 is working THROUGH the body but not IN it.
21 If the mind believes the body is its

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(N 7:138)(Ur 366-367)
1 GOAL, it WILL distort its perception
2 OF the body, and by blocking its own
3 extension BEYOND it will INDUCE
4 illness by FOSTERING SEPARATION.
5 Perceiving the body AS A SEPARATE
6 ENTITY cannot BUT foster illness, because
7 it is not true. A medium of communication
8 WILL lose its usefulness if it is
9 used for anything else. (367) C 194
10 T 8 G 13. To use a medium of communication
11 as a medium of ATTACK is an
12 obvious confusion in purpose. To
13 communicate is to join and to attack
14 is to separate. How can you do
15 both simultaneously WITH THE SAME
16 THING, and NOT suffer? Perception
17 of the body can be unified only by
18 ONE PURPOSE. This releases the
19 mind from the temptation to see it in
20 many lights, and gives it over
21 ENTIRELY to the One Light in which it can

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(N 7:139)(Ur 367)
1 be really understood at all.
2 T 8 G 14. To confuse a learning device with
3 a curriculum GOAL is a fundamental
4 confusion. Learning can hardly be
5 meaningfully arrested at its own
6 aids, and hope to understand them OR
7 its real purpose. Learning must
8 lead BEYOND the body to the re-establishment
9 of the power of the mind IN it. This can
10 be accomplished ONLY if the mind EXTENDS
11 TO OTHER MINDS, 43 and does not ARREST
12 ITSELF in its extension. The arrest
13 of the mind’s extension is the cause of
14 all illness, because ONLY EXTENSION IS
15 THE MIND’S FUNCTION. Block this,
16 and you have blocked health because you have BLOCKED
17 THE MIND’S JOY. T 8 G 15. The opposite of joy
18 is depression. When your learning
19 promotes depression INSTEAD of joy, you
20 CANNOT be listening to God’s joyous
21 Teacher, and you MUST be learning amiss.

43
Ur omits emphasis on “to other mnds.”

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(N 7:140)(Ur 367)
1 To see a body as
2 anything EXCEPT a means of
3 pure extension is to limit your
4 mind and HURT YOURSELF. Health
5 is therefore nothing more than united
6 purpose. If the body is brought
7 under the purpose of the mind, it
8 becomes whole because the mind’s purpose
9 IS one. T 8 G 16. Attack can only be
10 an assumed goal of the body,
11 but the body APART from the mind HAS
12 NO PURPOSE AT ALL. You are
13 NOT limited by the body, and thought
14 CANNOT be made flesh. 44 But mind
15 can be manifested through the body if
16 it goes beyond it and DOES NOT
17 INTERPRET IT AS LIMITATION.
18 Whenever you see another
19 as limited TO or BY the body, you
20 are imposing this limit ON YOURSELF.
21 Are you willing to ACCEPT this, when

44
John 1:14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the
Father, full of grace and truth.

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(N 7:141)(Ur 367-368)
1 your whole purpose for learning
2 should be to escape FROM
3 limitations? (368) C 195 T 8 G 17. To conceive of the body
4 as a means of attack of any kind,
5 and to entertain even the possibility that joy
6 could POSSIBLY result, is a clear-cut
7 indication of a poor learner. He
8 has accepted a learning goal
9 in obvious contradiction to the unified purpose
10 of the curriculum, and is interfering with his
11 ability to accept it AS HIS OWN.
12 T 8 G 18. Joy is unified purpose,
13 and unified purpose is ONLY God’s.
14 When yours is unified, it IS His.
15 Interfere with His purpose, and YOU NEED
16 SALVATION. You have condemned yourself, but
17 condemnation is not of God. Therefore, it is not
18 true. No more are any of the RESULTS
19 of your condemnation. When you see a
20 brother as a body, you are condemning
21 him BECAUSE you have condemned yourself.

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(N 7:142)(Ur 368)
1 But if ALL condemnation is unreal, and
2 it MUST be unreal because it is a
3 form of attack, then it can HAVE no
4 results.
5 T 8 G 19. Do not allow yourselves to
6 suffer from the results of what is not
7 true. Free your minds from the belief
8 that this is possible. In its
9 complete impossibility, and your full
10 awareness OF its complete
11 impossibility, lies your only hope for
12 release. But what other hope
13 would you want? Freedom from
14 illusions lies only in not BELIEVING
15 them. Where are they WITHOUT
16 your belief? THERE IS NO 45
17 ATTACK, but there IS unlimited
18 communication and therefore unlimited
19 power and wholeness. The power of
20 wholeness is EXTENSION. Do not

45
Urtext manuscript has it typed NOT, HLC holds it as “no” and we agree this is likely a typo. In the Notes it is clearly “no attack.”

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(N 7:143)(Ur 368)
1 arrest your thought in this world, and
2 you will open your mind to Creation in
3 God.
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (369) C 196

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(N 7:144)(Ur --)

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T 8 H. The Body as Means or End (*N 813 7:145)


(N 7:145)(Ur 369)
1 T 8 H 1. Attitudes 46 toward the body are
2 attitudes toward ATTACK. The ego’s
3 definitions of ANYTHING are childish,
4 and are ALWAYS based on what it
5 believes a thing is FOR. This is
6 because it is incapable of true
7 generalizations, and equates what
8 it sees with the function IT ascribes
9 to it. It does NOT equate it with
10 what it IS. To the ego, the body
11 IS TO ATTACK WITH. Equating
12 YOU with the body, it teaches that YOU
13 are to attack with, because THIS IS WHAT
14 IT BELIEVES. The body, then, is not the
15 source of its own health. Its
16 condition lies solely in your interpretation of
17 its function.
18 T 8 H 2. The reason why definitions by
19 function are inferior is merely because
20 they may well be inaccurate. Functions
21 are part of being, since they arise
22 FROM it. But the relationship is NOT
23 reciprocal. The whole does define the
24 part, but the part does NOT define the

46
June 8, 1966

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(N 7:146)(Ur 369)
1 whole. This is as true of knowledge as it is of
2 perception. The reason why to KNOW
3 in part is to know entirely is merely
4 because
5 of the fundamental difference between knowledge and
6 perception. In perception, the whole is built up of parts,
7 which can separate and reassemble in different
8 constellations. Knowledge never changes, so that its
9 constellation is permanent. The only areas in which part-
10 whole relationships have any meaning are those in which
11 change is possible. There IS no difference between the
12 whole and the part where change is impossible. (370) C 197
13 T 8 H 3. The body exists in a world which seems to contain two
14 voices which are fighting for its possession. In this
15 perceived constellation, the body is regarded as capable of
16 shifting its control from one to the other, making the
17 concept of both health and sickness possible. The ego makes
18 a fundamental confusion between means and ends, as it
19 always does. Regarding the body as an end, it has no real
20 use for it at all, because it is NOT an end. You must have
21 noticed an outstanding characteristic of every end that the
22 ego has accepted as its own. When you have achieved it, IT
23 HAS NOT SATISFIED YOU. This is why the ego is forced to
24 shift from one end to another without ceasing, so that YOU
25 will continue to hope it can offer you something.
26 T 8 H 4. It has been particularly difficult to overcome the
27 ego’s belief in the body as an end because this is
28 synonymous with ATTACK AS AN END. The ego has a REAL
29 INVESTMENT IN SICKNESS. If you are sick, how can you object
30 to the ego’s firm belief that you are NOT invulnerable?
31 This is a particularly appealing argument from the ego’s
32 point of view, because it obscures the obvious attack which
33 underlies the sickness. If you accepted THIS, and also
34 decided AGAINST attack, you could not give this false
35 witness to the ego’s stand. It is hard to perceive this as
36 a false witness, because you do not realize that it IS

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1 entirely out of keeping with what YOU want. This witness,


2 then, appears to be innocent and trustworthy only because
3 YOU have not seriously cross-examined him. (371) C 198
4 T 8 H 5. If you did, you would not consider sickness such a
5 strong witness on behalf of the ego’s views. A more honest
6 statement would be as follows: Those who WANT the ego are
7 predisposed to defend it. Therefore, their choice of
8 witnesses should be suspect from the beginning. The ego
9 does not call upon witnesses who might disagree with its
10 case, NOR DOES THE HOLY SPIRIT. We have said before that
11 judgment IS the function of the Holy Spirit, and one which
12 He is perfectly equipped to fulfill. The ego, as a judge,
13 gives anything BUT an impartial trial 47 (judgment.) When the
14 ego calls on a witness, it has ALREADY MADE IT AN ALLY. It
15 is still true that the body has no function of itself. This
16 is because it is NOT an end. The ego, however, establishes
17 it AS an end because, as such, IT WILL LOSE ITS TRUE
18 FUNCTION.
19 T 8 H 6. This is the purpose of everything the ego does. Its
20 sole aim is to lose sight of the functions of EVERYTHING. A
21 sick body does not make any sense. It COULD not make any
22 sense, since sickness is not what it is FOR. Sickness is
23 meaningful only if the two basic premises on which the
24 ego’s interpretation of the body rests are true. These are
25 specifically first that the body is for attack, and also
26 that you ARE a body. Without this, sickness is completely
27 inconceivable. Sickness is a way of demonstrating that YOU
28 CAN BE HURT. It is a witness to your frailty, your
29 vulnerability, and your extreme need to depend on external
30 guidance. The ego uses this as its best argument for your
31 need for ITS guidance. It dictates endless prescriptions
32 for AVOIDING this catastrophic outcome. The Holy Spirit,
33 perfectly aware of the same data, does not bother to (372) C
34 199 analyze it at all. If the data are meaningless, there is
35 no point in treating them at all. 48

47
HLC drops “trial” in favor of “judgment” – this material has not been located in the Notes.
48
The words “at all” are crossed out in the Urtext manuscript.

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1 T 8 H 7. The function of truth is to collect data which are


2 TRUE.

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(N 7:146)(Ur 369)
1 whole. This is as true of knowledge as it is of
2 perception. The reason why to KNOW
3 in part is to know entirely is merely
4 because
5
6
7 There is no point in trying to make
8 sense out of meaningless data.
9 ANY way they are 49 handled results in
10 nothing. The more complicated the results
11 become, the harder it may be to recognize
12 their nothingness, but it is not necessary to
13 examine ALL possible outcomes to which
14 premises give rise to judge the
15 PREMISES truly.
16 T 8 H 8. A learning DEVICE is NOT a
17 teacher. IT cannot tell you how you
18 feel. YOU do not KNOW how
19 you feel, because YOU HAVE ACCEPTED THE EGO’S
20 CONFUSION, 50 and YOU think A LEARNING
21 DEVICE CAN TELL YOU HOW YOU 51 FEEL. Sickness
22 is merely another example of your
23 insistence on asking for guidance
24 of a teacher who DOES NOT KNOW THE ANSWER.

49
The Urtext manuscript has “it is” typed, and “they are” is penciled in. The Notes also has it as “it is.”
50
Ur has it “CONCLUSION” crossed out with “CONFUSION” written in. The Notes also has it as “confusion.”
51
Urtext manuscript has it typed “TO” this is crossed out and “YOU” is written in. The Notes also has it as “you” rather than “to.”

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(N 7:147)(Ur 372)
1 The ego is INCAPABLE of knowing how you
2 feel. When we said that the ego
3 DOES NOT KNOW ANYTHING, we said the
4 one thing about the ego that is wholly true.
5 But there is a corollary. If knowledge is being,
6 and the ego has no knowledge, then the ego
7 HAS NO BEING.
8 T 8 H 9. You might ask how the voice of
9 something which does not exist can be so in-
10 sistent. Have you ever seriously
11 considered the distorting power of
12 something you WANT, even if it is not
13 true? You have had many instances of
14 how what you want can distort what
15 you see and hear. No one can doubt
16 the ego’s skill in building up false
17 cases. And no one can doubt your
18 willingness to listen, until YOU will
19 not to tolerate ANYTHING except
20 truth.
21 T 8 H 10. When YOU lay the ego aside it will
22 be gone. The Holy Spirit’s voice is as
23 loud as your willingness to listen.
24 It cannot be louder without violating

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(N 7:148)(Ur 372-373)
1 your will, which He seeks to free but never to command. (373)
2 C 200 He will teach you to use your body ONLY to reach your
3 brothers so He can teach His message through you. This will
4 heal them and THEREFORE heal you. Everything used in
5 accordance with its function as HE sees it CANNOT be sick.
6 Everything used otherwise IS.
7 T 8 H 11. Do not allow the body to be a mirror of a split
8 mind. Do not let it be an image of your own perception of
9 littleness. Do not let it reflect your will to attack.
10 Health is the natural state of anything whose
11 interpretation is left to the Holy Spirit, who perceives no
12 attack on anything. Health is the result of relinquishing
13 ALL attempts to use the body lovelessly. It is the
14 beginning of the proper perspective on life, under the
15 guidance of the one teacher who knows what life IS, being
16 the voice for Life Itself.

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T 8 I. Healing as Corrected Perception (*N 817 7:149)


(N 7:149)(Ur 373)
1 T 8 I 1. We once said that the Holy Spirit is the
2 Answer. 52 He is the answer to EVERYTHING,
3 because He knows what the answer to
4 everything IS. The ego does not know
5 what a REAL question is, although it
6 asks an endless number. But YOU can
7 learn this, as you learn to question the
8 value of the ego and thus establish your
9 ability to EVALUATE its questions.
10 When the ego tempts you to sickness, do
11 not ask the Holy Spirit to heal the body. For
12 this would merely be to accept the
13 ego’s belief that the body is the
14 ? proper aim for healing. Ask rather
15 that the Holy Spirit teach you the right PERCEPTION
16 of the body, for perception alone can be
17 distorted.
18 T 8 I 2. ONLY PERCEPTION CAN BE SICK,
19 because perception can be WRONG.
20 Wrong perception is DISTORTED WILLING,
21 which WANTS things to be as
22 they are not. The reality of
23 EVERYTHING is totally harmless, because
24 total harmlessness is the CONDITION
25 of its reality. It is also the condition of

52
UR 6 E 0 284

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(N 7:150)(Ur 373-374)
1 your AWARENESS of its reality. You do
2 not have to SEEK reality. It will
3 seek you and FIND you, WHEN YOU
4 MEET ITS CONDITIONS. Its conditions
5 are part of WHAT IT IS. And this part
6 only is up to you. The rest is of
7 Itself. You need (374) C 201 do so little,
8 because It is so powerful that your
9 little part WILL bring the whole to
10 you. Accept, then, your little part, and
11 LET the whole be yours. Wholeness
12 heals BECAUSE it is of the 53 mind.
13 T 8 I 3. All forms of sickness, even
14 unto death, 54 are physical expressions
15 of the FEAR OF AWAKENING. They are attempts
16 to reinforce UNCONSCIOUSNESS out of fear of
17 CONSCIOUSNESS. This is a pathetic way
18 of TRYING NOT TO KNOW by rendering
19 the faculties for knowing ineffectual.
20 “Rest in peace” is a blessing for the
21 living, not the dead, because rest
22 comes from waking, not from sleeping.
23 Sleep is withdrawing; waking is
24 JOINING. Dreams are ILLUSIONS of

53
The word “the” is not in the Ur but is in the HLC and the Notes.
54
John 11:4 When Jesus heard that, He said, “This sickness is not unto death, but for the glory of God, that the Son of God may be
glorified through it.”

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(N 7:151)(Ur 374)
1 joining, taking on the ego’s distortions about
2 what joining means, if you are sleeping
3 under its guidance. But the Holy Spirit, too, has
4 use for sleep, and can use dreams on
5 BEHALF of waking, if you will let Him.
6 T 8 I 4. How you wake is the sign of how
7 you have used sleep. To whom did you give
8 it? Under which teacher did you place
9 it? Whenever you wake dispiritedly,
10 it was NOT of the Spirit. ONLY when you
11 aw awaken joyously have you utilized
12 sleep ACCORDING TO THE HOLY SPIRIT’S PURPOSE. You
13 can indeed be “drugged by sleep,” but
14 this is ALWAYS because you have MISused it
15 ON BEHALF OF SICKNESS. 55 Sleep is no
16 more a form of death than death is
17 a form of unconsciousness. UNCONSCIOUSNESS IS
18 IMPOSSIBLE. You can rest in peace
19 only BECAUSE YOU ARE AWAKE.
20 T 8 I 5. Healing is release from the fear of
21 waking, and the substitution of the will to
22 wake. The will to wake is the will to
23 love, since ALL healing involves
24 replacing fear with love. The Holy Spirit

55
Ur emphasizes everything from ‘misused” to “sickness.”

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(N 7:152)(Ur 374-375)
1 cannot distinguish among degrees of
2 error, for if He taught that one form
3 of sickness is more serious than another, He
4 would be teaching that one error
5 can be more REAL than another. But HIS
6 function is to distinguish ONLY between the
7 false and the true, REPLACING the false
8 WITH the true. (375) C 202
9 T 8 I 6. The ego, which always WEAKENS the
10 will, wants to SEPARATE the body from the mind.
11 This IS an attempt to DESTROY it.
12 But the ego actually believes that
13 it is PROTECTING it. This is because it
14 believes that MIND IS DANGEROUS, so
15 and that to MAKE MINDLESS is to ?
16 heal. But to make mindless is
17 impossible, since it would mean to
18 make nothing out of what God
19 created. The ego DESPISES weakness,
20 even though it makes every effort
21 to INDUCE it. IT WANTS ONLY
22 WHAT IT HATES. To the ego this is
23 perfectly sensible. Believing in the
24 power of attack, it WANTS it.

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(N 7:153)(Ur 375)
1 T 8 I 7. You have begun to realize that this is a
2 very practical course, because it
3 means EXACTLY what it says.
4 So does the Bible, if it is properly
5 understood. There has been a marked
6 tendency on the part of many of the
7 Bible’s followers, and also its
8 translators, to be entirely literal
9 about fear and ITS effects, but NOT
10 about love and ITS results. Thus,
11 “hellfire” means burning, but
12 raising the dead becomes allegorical.
13 Actually, it is PARTICULARLY the references to the
14 outcomes of love that should be
15 taken literally because the Bible is
16 ABOUT love, being about GOD.
17 T 8 I 8. The Bible enjoins you to be
18 perfect, 56 to heal ALL errors,
19 to take no thought of the body
20 AS SEPARATE, and to accomplish all
21 things IN MY NAME. This is not
22 my name alone, for ours is
23 a shared identification. The name of
24 God’s Son is One, and you are

56
Matthew 5:48 “Ye therefore shall be perfect, as your heavenly Father is perfect.”

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(N 7:154)(Ur 375-376)
1 enjoined to do the works of love
2 BECAUSE we share this oneness. Our
3 minds are whole BECAUSE they are one.
4 If you are sick, you are withdrawing from me.
5 But you CANNOT WITHDRAW FROM ME ALONE.
6 You can only withdraw from yourself
7 AND me.
8 T 8 I 9. I would not ask you to do
9 things which you CANNOT do, and it is impossible that I
10 could do things YOU cannot do. Given this, and
11 given this QUITE LITERALLY, there CAN
12 be nothing which prevents you from
13 doing EXACTLY what I ask, and
14 EVERYTHING which argues FOR it.
15 I give you NO limits, because
16 God lays none upon you. (376) C 203
17 When you limit YOURSELF, we are NOT
18 of one mind, and that IS
19 sickness. But sickness is not
20 of the body, but OF THE MIND. ALL
21 forms of DYSfunction are merely
22 signs that the mind has split, and
23 does not accept a UNIFIED

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(N 7:155)(Ur 376-377)
1 PURPOSE.
2 T 8 I 10. The unification of purpose, then, is the
3 Holy Spirit’s ONLY way of healing. This is
4 because it is the only level at which
5 healing MEANS anything. The re-
6 establishing of meaning in a
7 chaotic thought system IS the
8 only way to heal it. We said
9 before that your task is only to
10 meet the conditions FOR meaning,
11 since meaning itself is of God.
12 But your RETURN to meaning is
13 essential TO HIS, because YOUR
14 meaning is PART of His. Your
15 healing, then, is part of HIS
16 health, because it is part of His
17 Wholeness. He cannot lose this,
18 but YOU can not know it.
19 Yet it is still His will for
20 you, and His will MUST stand
21 forever and in all things.
22
23
24
25 (377) C 204

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The following three Urtext pages are not present in the Notes
T 8 J. The Acceptance of Reality (*N 824 7:156)
(N ---)(Ur 377)
T 8 J 1. Fear of the Will of God is one of the strangest
beliefs that the human mind has ever made. This could not
possibly have occurred unless the mind was already
profoundly split, making it possible for IT to be afraid of
what it really is. It is apparent that reality CANNOT
“threaten” anything except illusions, because reality can
only UPHOLD truth. The very fact that the will of God,
which IS what you are, is perceived as fearful TO you
demonstrates that you ARE afraid of what you are. It is
not, then, the will of God of which you are afraid, but
YOURS. Your will is NOT the ego’s, and that is why the ego
is against you. What seems to be the fear of God is really
only the fear of YOUR OWN REALITY.
T 8 J 2. It is impossible to learn anything consistently in a
state of panic. If the purpose of this course is to learn
what you are, and if you have ALREADY DECIDED that what you
are is FEARFUL, then it MUST follow that you will NOT LEARN
THIS COURSE. But you might remember that the reason FOR the
course is that you do NOT know who you are. If you do not
know your reality, how would you know whether it is fearful
or not? The association of truth and fear, which would be
highly artificial at best, is particularly inappropriate in
the minds of those who do not know what truth IS. All that
this kind of association means is that you are arbitrarily
endowing something quite beyond your awareness with
something YOU DO NOT WANT.
T 8 J 3. It is evident, then, that you are judging something
of which you are totally unaware. You have set this strange
situation up so that it is COMPLETELY IMPOSSIBLE to escape
from it WITHOUT a guide who DOES know what your reality is.
The purpose of this Guide is merely to remind you of what
YOU want. He is not attempting to force an alien will UPON
you. He is merely making every possible effort, within the
limits YOU impose upon Him, to RE-ESTABLISH your OWN will
in your consciousness. You have IMPRISONED it in your

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UNconscious, where it remains available, but cannot help


you. When we said that the Holy Spirit’s function is to
sort out the true from the false in your unconscious, we
meant that He has the power to look into what YOU have (378) C
205 hidden, and perceive the Will of God there.
T 8 J 4. His perception of this will can make it real to YOU,
because HE is in your mind, and therefore He IS your
reality. If, then, His perception OF your mind brings its
reality TO you, He IS teaching you what you are. The only
source of fear in this whole process can ONLY be WHAT YOU
THINK YOU LOSE. But it is only what the Holy Spirit sees
that you can possibly HAVE. We have emphasized many times
that the Holy Spirit will never call upon you to sacrifice
anything. But if you ask the sacrifice of reality OF
YOURSELVES, the Holy Spirit MUST remind you that this is
not God’s will BECAUSE it is not yours.
T 8 J 5. There is NO DIFFERENCE between your will and God’s.
If you did not have divided wills, you would recognize that
willing is salvation because it IS communication. It is
impossible to communicate in alien tongues. 57 You and your
Creator can communicate through creation, because that, and
only that, IS your joint will. Divided wills do not
communicate because they speak for different things TO THE
SAME MIND. This loses the ability to communicate, simply
because confused communication DOES NOT MEAN ANYTHING. A
message cannot be said to be communicated UNLESS it makes
sense.
T 8 J 6. How sensible can your messages be, when they ask for
WHAT YOU DON’T WANT? Yet as long as you are afraid of your
will, this is precisely what you WILL ask for. You may
insist that the Holy Spirit does not answer you, but it
might be wiser to consider the kind of asker you are. YOU

57
Genesis 11:1-9 Now the whole earth had one language and one speech. And it came to pass, as they journeyed from the east, that
they found a plain in the land of Shinar, and they dwelt there. Then they said to one another, “Come, let us make bricks and bake them
thoroughly.” They had brick for stone, and they had asphalt for mortar. And they said, “Come, let us build ourselves a city, and a
tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.”
But the LORD came down to see the city and the tower which the sons of men had built. And the LORD said, “Indeed the people are
one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them.
Come, let Us go down and there confuse their language, that they may not understand one another's speech.” So the LORD scattered
them abroad from there over the face of all the earth, and they ceased building the city. Therefore its name is called Babel, because
there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.

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DO NOT ASK ONLY FOR WHAT YOU WANT. This is SOLELY because
you are afraid you might receive it, AND YOU WOULD. THIS is
really why you persist in asking the teacher who could not
possibly teach you your will. Of him, you can never learn
it, and this gives you the illusion of safety. But you
cannot be safe FROM truth, but only IN it. Reality is the
ONLY safety.
T 8 J 7. Your will is your salvation BECAUSE IT IS THE SAME AS
GOD’S. The separation is nothing more than the belief that
it is DIFFERENT. NO mind can believe that its will is
STRONGER than God’s. If, then, a mind believes that ITS
will is different FROM His, it can only decide either that
there IS no God, or that GOD’S WILL IS FEARFUL. The former
accounts for the atheist, and the latter for the martyr.
Martyrdom takes many forms, the category including ALL (379)
C 206 doctrines which hold that God demands sacrifices of ANY
kind.
T 8 J 8. Either basic type of insane decision will induce
panic, because the atheist believes he is alone and the
martyr believes that God is crucifying him. Both really
fear both abandonment AND retaliation, but the former is
more reactive against abandonment and the latter against
retaliation. The atheist maintains that God has left him,
but he does not care. He will, however, become very
fearful, and hence very ANGRY, if anyone suggests that God
has NOT left him. The martyr, on the other hand, is more
aware of guilt, and believing that punishment is
inevitable, attempts to teach himself to LIKE it.
T 8 J 9. The truth is, very simply, that NO-ONE WANTS EITHER
ABANDONMENT OR RETALIATION. Many people SEEK both, but it
is still true that they do NOT want it. Can you ask the
Holy Spirit for “gifts” such as these, and actually expect
to RECEIVE them? The Holy Spirit is totally incapable of
giving YOU anything that does NOT come from God. His task
is NOT to make anything FOR you. He CANNOT make you want
something you DON’T want. When you ask the Universal Giver
for what you do not want, YOU are asking for what CANNOT be
given, BECAUSE IT WAS NEVER CREATED. It was never created
because it was never your will for YOU.

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T 8 J 10. Ultimately everyone must learn the will of God,


because ultimately everyone must recognize HIMSELF. This
recognition IS the recognition that HIS WILL AND GOD’S ARE
ONE. In the presence of Truth, there are no unbelievers and
no sacrifices. In the security of Reality fear is totally
meaningless. To deny what IS can only SEEM to be fearful.
Fear cannot be real without a cause, and GOD is the only
Cause. God is Love, 58 and you DO want Him. This IS your
will. Ask for THIS and you WILL be answered, because you
will be asking only for what BELONGS to you.

(380) C 207

58
1 John 4:8 He who does not love does not know God, for God is love. And we have known and believed the love that God has for
us. God is love, and he who abides in love abides in God, and God in him. Also 1 John 4:16

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(N 7:156)(Ur 380)
1 T 8 J 11. When you ask the Holy Spirit for what
2 would hurt you, He CANNOT answer, because
3 NOTHING can hurt you and SO YOU ARE ASKING
4 FOR NOTHING. ANY desire which stems from
5 the ego IS a desire for nothing, and
6 to ask for it IS NOT A REQUEST.
7 It is merely a denial in the FORM of
8 a request. The Holy Spirit is not concerned
9 with form at all, being aware
10 only of MEANING. The ego cannot ask the
11 Holy Spirit for ANYTHING, because there is
12 COMPLETE COMMUNICATION FAILURE between
13 them. But YOU can ask for EVERYTHING
14 of the Holy Spirit, because YOUR requests are
15 real, being of your will.
16 Would the Holy Spirit deny the Will of God?
17 And could He fail to recognize it in God’s Sons?
18 T 8 J 12. The energy which you withdraw from
19 Creation you expend on fear. This is
20 not because your ENERGY is limited, but because
21 YOU HAVE LIMITED IT. You do not recognize the
22 ENORMOUS waste of energy which
23 you expend in denying truth. What

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(N 7:157)(Ur 380)
1 would YOU say of someone who PERSISTED
2 in attempting to do the impossible, and
3 believed that to do ACHIEVE it is
4 SUCCESS? The belief that you MUST HAVE THE
5 IMPOSSIBLE in order to be happy is totally
6 at variance with the principle of Creation.
7 God COULD not will that happiness
8 DEPENDED on what you could never have.
9 T 8 J 13. The fact that God is love
10 does not require belief, but it DOES
11 require ACCEPTANCE. It is indeed possible
12 for you to DENY facts, although it is
13 IMPOSSIBLE for you to CHANGE them. If you
14 hold your hands over your eyes you will
15 NOT see, because you are interfering with the
16 laws of seeing. If you deny love
17 you will NOT KNOW IT because your cooperation
18 is the LAW OF ITS BEING. You cannot change
19 laws you did not make, and the laws of
20 happiness were created FOR you, NOT BY you.
21 T 8 J 14. Attempts of any kind to
22 deny what IS are fearful, and if
23 they are strong they WILL induce

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(N 7:158)(Ur 380-381)
1 panic. WILLING AGAINST reality, though
2 impossible, can be MADE into a very
3 persistent goal, EVEN THOUGH YOU DO NOT
4 WANT IT. But consider the result of
5 this strange decision. (381) C 208 You are DEVOTING
6 your mind to what you DO NOT WANT.
7 How real can this devotion be? If you
8 do not want it, it was never created.
9 If it was never created, it is nothing.
10 Can you REALLY devote yourself to nothing?
11 T 8 J 15. God, in His devotion to
12 YOU, created you devoted to EVERYTHING,
13 and GAVE you what you are devoted TO.
14 Otherwise, you would not have been
15 created perfect. Reality IS
16 everything, and you therefore have everything
17 BECAUSE you are real. You cannot make the UNreal
18 because the ABSENCE of reality is
19 fearful, and fear cannot BE created.
20 As long as you believe that fear
21 is possible, YOU WILL NOT CREATE.
22 Opposing orders of reality MAKE
23 REALITY MEANINGLESS, and reality
24 is MEANING.

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(N 7:159)(Ur 380)
1 T 8 J 16. Remember, then, that God’s Will
2 is ALREADY possible, and nothing else
3 will EVER be. This is the simple
4 acceptance of Reality because only
5 this is real. You cannot DISTORT reality
6 and KNOW WHAT IT IS. And if you
7 DO distort reality you will experience
8 anxiety, depression, and ultimately
9 panic, because you are trying to MAKE
10 YOURSELF UNREAL. When you feel
11 these things do not try to look
12 BEYOND yourself for truth, for
13 truth can only be WITHIN you.
14 Say, therefore: “Christ is in
15 me, and where He is God
16 MUST be, for Christ is
17 PART of Him.”

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T 8 K. The Answer to Prayer (*N 828 7:160)


(N ---)(Ur 382)
first four paragraphs not present in Notes
(382) - 209 - T 8 K 1. Everyone who has ever tried to use prayer to
request something, has experienced what appears to be
failure. This is not only true in connection with specific
things which might be harmful, but also in connection with
requests which are strictly in line with this course. The
latter, in particular, might be incorrectly interpreted as
“proof” that the course does not mean what it says. But you
must remember that the course does state, and REPEATEDLY,
that its purpose is the ESCAPE FROM FEAR.
T 8 K 2. Let us suppose, then, that what you request of the
Holy Spirit IS what you really want, but that YOU ARE STILL
AFRAID OF IT. Should this be the case, your ATTAINMENT of
it would no longer BE what you want, even if IT is. This
accounts for why CERTAIN SPECIFIC FORMS of healing are not
achieved, even though the STATE of healing IS. It
frequently happens that an individual asks for physical
healing, because he is fearful OF BODILY HARM. However, at
the same time, if he WERE healed physically, the threat to
his thought-system would be considerably MORE fearful to
him than its physical EXPRESSION. In this case, he is not
really asking for RELEASE from fear, but for the removal of
a symptom WHICH HE HAS SELECTED. This request is,
therefore, NOT for healing at all.
T 8 K 3. The Bible emphasizes that ALL prayers are answered, 59
and this must be true, if no effort is wasted. The very
fact that one has asked the Holy Spirit for ANYTHING, will
ensure a response. But it is equally certain that no
response, given by the Holy Spirit, will EVER be one which
would INCREASE fear. It is even possible that His answer
will not be heard at all. It is IMpossible, however, that
it will be lost. There are many answers which you have

59
Matthew 21:22 “And whatever things you ask in prayer, believing, you will receive.”
John 14:13 “And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.”
John 15:16 “Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should
abide: that whatsoever ye shall ask of the Father in my name, he may give it you.”

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already received, but have NOT YET HEARD. I assure you that
they are waiting for you. It is indeed true that no effort
is wasted. (383) -210

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(N 7:160)(Ur 383)
1 T 8 K 4. If you would know your prayers
2 are answered, never doubt a Son of
3 God. Do not question him, and do not
4 confound him, for your faith in
5 him is your faith in YOURSELF. If you
6 would know God and His Answer,
7 believe in me, whose faith in YOU
8 cannot be shaken. Can you ask
9 of the Holy Spirit truly, and doubt your brother?
10 Believe his words are true, because of
11 the truth which is in him. You will unite
12 with the truth in him, and his words will
13 BE true. As you hear him, you will
14 hear me.
15 T 8 K 5. LISTENING to truth is the only
16 way you can hear it now, and
17 finally KNOW it. The message your
18 brother gives you is UP TO YOU. What
19 does he say to you? What would
20 YOU have him say? Your decision
21 ABOUT him determines the message
22 YOU receive. Remember that the Holy Spirit
23 is in him, and His Voice speaks to YOU
24 through him. What can so holy a

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(N 7:161)(Ur 383-384)
1 brother tell you EXCEPT truth?
2 But are you LISTENING to it?
3 T 8 K 6. Your brother may not know
4 who he is, but there is a Light in his
5 mind which DOES know. This Light
6 can shine 60 into yours, making HIS
7 words true, and you ABLE TO HEAR
8 THEM. His words ARE the Holy Spirit’s answer
9 to YOU. Is your faith in him
10 strong enough to LET you listen
11 and hear? Salvation is of your
12 brother. The Holy Spirit extends from your mind
13 to his, and answers YOU. You
14 cannot hear the Voice for God in yourself
15 alone, because you are NOT alone. And
16 His answer is only for what you ARE.
17 T 8 K 7. You will not know the trust I have
18 in you, unless you EXTEND it. You will
19 not trust the guidance of the Holy Spirit, or believe
20 that it is for YOU, unless you hear it
21 in others. (384) -211 It MUST be for your brother,
22 BECAUSE it is for you. Would God have
23 created a Voice for you alone?
24 Could you hear His answer EXCEPT

60
Matthew 5:16 “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”

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(N 7:162)(Ur 384)
1 as He answers ALL of God’s Sons?
2 Hear of your brother what you would
3 have me hear of YOU, for you would not
4 want ME to be deceived.
5 T 8 K 8. I love you for the truth in you, as
6 GOD does. Your deceptions may
7 deceive YOU, but they CANNOT deceive
8 ME. Knowing what you ARE, I CANNOT
9 doubt you. I hear only the Holy Spirit
10 in you, Who speaks to me through YOU. If you
11 would hear ME, hear my brothers, in
12 whom God’s Voice speaks. The answer
13 to ALL your prayers lies in them.
14 You will be answered as you
15 HEAR THE ANSWER IN EVERYONE. Do not
16 listen to anything else, or you will
17 not hear truth. T 8 K 9. Believe in your
18 brothers BECAUSE I believe in you, and you will
19 learn that my belief in you is justified.
20 Believe in me BY believing in them, for
21 the sake of what God gave them.
22 THEY WILL ANSWER YOU, if you learn to
23 ask truth of them. Do not ask
24 for blessings without blessing THEM,

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(N 7:163)(Ur 384-385)
1 for only in this way can YOU learn how
2 blessed YOU are. By following this
3 way, you ARE looking for the truth in YOU.
4 This is not going BEYOND yourself, but
5 TOWARD yourself. Hear only God’s
6 answer in His Sons, and YOU are
7 answered.
8 T 8 K 10. To disbelieve is to side
9 AGAINST, or to ATTACK. To believe is to
10 accept, and SIDE WITH. To believe is
11 not to be credulous, but to accept
12 and APPRECIATE. What you do NOT
13 believe you do NOT APPRECIATE,
14 and you CANNOT be grateful for what you
15 do not VALUE. There is a price you
16 will pay for judgment, because
17 judgment IS the setting of price.
18 And as you set it, you WILL pay it. (385) 212 -
19 T 8 K 11. If paying is equated with GETTING,
20 you will set the PRICE low, but demand
21 a high RETURN. But you will have forgotten
22 that to price is to VALUE, so that
23 YOUR return is IN PROPORTION TO YOUR JUDGMENT
24 OF WORTH.

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(N 7:164)(Ur 385)
1 If paying is associated with giving,
2 IT CANNOT BE PERCEIVED AS LOSS, and the RECIPROCAL
3 relationship of giving and RECEIVING will
4 be recognized. The price will then be set
5 high, because of the value of the RETURN.
6 T 8 K 12. To price for GETTING is to LOSE SIGHT
7 OF VALUE, making it inevitable that
8 you will NOT value what you receive.
9 Valuing it little, you will not appreciate it,
10 and you will not WANT it. Never forget,
11 then, that YOU have set the value on
12 what you receive, and have priced it BY
13 what you give. To believe that it is possible to
14 get much FOR little, is to believe that
15 you can bargain with God.
16 T 8 K 13. God’s laws are ALWAYS fair,
17 and PERFECTLY consistent. BY giving,
18 you receive. But to receive is to
19 ACCEPT, NOT to get. It is impossible
20 not to HAVE, but it IS possible NOT TO
21 KNOW YOU HAVE. The recognition of
22 HAVING is the willingness for GIVING, and
23 ONLY by this willingness, can you
24 RECOGNIZE what you have. What you

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(N 7:165)(Ur 385)
1 give is therefore the value you put on what
2 you have, being the exact measure of the
3 value you PUT upon it. 61 And this, in
4 turn, is the measure of HOW MUCH YOU
5 WANT IT.
6 T 8 K 14. You can ASK of the Holy Spirit, then, ONLY
7 by giving TO Him. And you can
8 GIVE to Him only WHERE YOU SEE
9 HIM. If you SEE Him in
10 everyone, consider how much
11 you will be asking OF Him, and
12 HOW MUCH YOU WILL RECEIVE. He will
13 deny you nothing, because you have denied
14 Him nothing, and so you can
15 SHARE EVERYTHING. This is the way,
16 and the ONLY way, to have His answer,
17 because His answer is all you can
18 ask for and WANT. Say, then,
19 to everyone, “Because I will to
20 know myself, I see you as
21 God’s Son and my brother.” (386) -213

61
Matthew 7:2 “For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to
you.”

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A Course in Miracles Volume I Chapter 9 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 9 - THE CORRECTION OF ERROR ............................................................................................. 3


T 9 A. Introduction (*N 833 7:166).....................................................................................................3
(N 7:166)(Ur 386) ............................................................................................................................ 3
T 9 B. Sanity and Perception (*N 834 7:167) .....................................................................................4
(N 7:167)(Ur 386) ............................................................................................................................ 4
(N 7:168)(Ur 387) ............................................................................................................................ 5
(N 7:169)(Ur 387) ............................................................................................................................ 6
T 9 C. Atonement as a Lesson in Sharing (*N 838 7:170).................................................................7
(N 7:170)(Ur 387-388)..................................................................................................................... 7
(N 7:171)(Ur 388) ............................................................................................................................ 8
(N 7:172)(Ur 388-389)..................................................................................................................... 9
(N 7:173)(Ur 389) .......................................................................................................................... 10
(N 7:174)(Ur 389-390)................................................................................................................... 11
(N 7:175)(Ur 390) .......................................................................................................................... 12
(N 7:176)(Ur 390-391)................................................................................................................... 13
(N 7:177)(Ur 391) .......................................................................................................................... 14
T 9 D. The Unhealed Healer (*N 846 7:178) ....................................................................................15
(N 7:178)(Ur 391-392)................................................................................................................... 15
(N 7:179)(Ur 392) .......................................................................................................................... 16
(N 7:180)(Ur 392-393)................................................................................................................... 17
(N 7:181)(Ur 393) .......................................................................................................................... 18
(N 7:182)(Ur 393-394)................................................................................................................... 19
(N 7:183)(Ur 394) .......................................................................................................................... 20
(N 7:184)(Ur 394-395)................................................................................................................... 21
(N 7:185)(Ur 395) .......................................................................................................................... 22
T 9 E. The Awareness of the Holy Spirit (*N 854 7:186) ................................................................23
(N 7:186)(Ur 396) .......................................................................................................................... 23
(N 7:187)(Ur 396-397)................................................................................................................... 24
(N 7:188)(Ur 397) .......................................................................................................................... 25
(N 7:189)(Ur 397-398)................................................................................................................... 26
T 9 F. Salvation and God’s Will (*N 858 7:190) ..............................................................................27
(N 7:190)(Ur 398) .......................................................................................................................... 27
(N 7:191)(Ur 398-399)................................................................................................................... 28
(N 7:192)(Ur 399) .......................................................................................................................... 29
(N 7:193)(Ur 399) .......................................................................................................................... 30
(N 7:194)(Ur 399-400)................................................................................................................... 31
(N 7:195)(Ur 400) .......................................................................................................................... 32
(N 7:196)(Ur 400-401)................................................................................................................... 33
T 9 G. Grandeur versus Grandiosity (*N 865 7:197) ......................................................................34
(N 7:197)(Ur 401) .......................................................................................................................... 34
(N 7:198)(Ur 401-402)................................................................................................................... 35
(N 7:199)(Ur 402) .......................................................................................................................... 36
(N 7:200)(Ur 402403) .................................................................................................................... 37
(N 7:201)(Ur 403) .......................................................................................................................... 38
(N 7:202)(Ur 403-404)................................................................................................................... 39

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(N 7:203)(Ur 404) .......................................................................................................................... 40


(N 7:204)(Ur ---) ............................................................................................................................ 41
T 9 H. The Inclusiveness of Creation (*N 873 7:205)......................................................................42
(N 7:205)(Ur 405) .......................................................................................................................... 42
(N 7:206)(Ur 405) .......................................................................................................................... 43
(N 7:207)(Ur 405-406)................................................................................................................... 44
(N 7:208)(Ur 406) .......................................................................................................................... 45
(N 7:209)(Ur 406-407)................................................................................................................... 46
T 9 I. The Decision to Forget (*N 877 7:210) ...................................................................................47
(N 7:210)(Ur 407) .......................................................................................................................... 47
(N 7:211)(Ur 407-408)................................................................................................................... 48
(N 7:212)(Ur 408) .......................................................................................................................... 49
(N 7:213)(Ur 408) .......................................................................................................................... 50
(N 7:214)(Ur 408-409)................................................................................................................... 51
(N 7:215)(Ur 409) .......................................................................................................................... 52
(N 7:216)(Ur 409-410)................................................................................................................... 53
(N 7:217)(Ur 410) .......................................................................................................................... 54
(N 7:218)(Ur 410) .......................................................................................................................... 55
(N 7:219)(Ur 410-411)................................................................................................................... 56
(N 7:220)(Ur 411) .......................................................................................................................... 57
(N 7:221)(Ur 411-412)................................................................................................................... 58
T 9 J. Magic versus Miracles (*N 890 7:221) ...................................................................................59
(N 7:222)(Ur 412) .......................................................................................................................... 59
(N 7:223)(Ur 412) .......................................................................................................................... 60
(N 7:224)(Ur 412-413)................................................................................................................... 61
(N 7:225)(Ur 413) .......................................................................................................................... 62
(N 7:226)(Ur 413) .......................................................................................................................... 63
(N 7:227)(Ur 413-414)................................................................................................................... 64
(N 7:228)(Ur 414-415)................................................................................................................... 65
(N 8:001)(Ur ---) ............................................................................................................................ 66
(N 8:002)(Ur ---) ............................................................................................................................ 67
T 9 K. The Denial of God (*N 899 8:3).............................................................................................68
(N 8:003)(Ur 415) .......................................................................................................................... 68
(N 8:004)(Ur 415) .......................................................................................................................... 69
(N 8:005)(Ur 415) .......................................................................................................................... 70
(N 8:006)(Ur 415-416)................................................................................................................... 71
(N 8:007)(Ur 416) .......................................................................................................................... 72
(N 8:008)(Ur 416) .......................................................................................................................... 73
(N 8:009)(Ur 416) .......................................................................................................................... 74
(N 8:010)(Ur 416) .......................................................................................................................... 75
(N 8:010)(Ur 416) .......................................................................................................................... 77
(N 8:011)(Ur 418) .......................................................................................................................... 78
(N 8:012)(Ur 418) .......................................................................................................................... 79
(N ---)(Ur 418) ............................................................................................................................... 80

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Chapter 9 - The Correction of Error


T 9 A. Introduction (*N 833 7:166)
(N 7:166)(Ur 386)
1 T 9 A 1. The alertness of the ego to the errors
2 which other egos make, is NOT the kind of vigilance
3 which the Holy Spirit would have you maintain. Egos
4 are critical in terms of the kind of sense
5 they STAND FOR. THEY understand
6 this kind of sense, because it IS sensible to
7 them. To the Holy Spirit, it makes no sense at
8 all. To the ego, it is kind and right and good
9 to point out errors, and “correct” them.
10 This makes PERFECT sense to the ego, which is
11 TOTALLY unaware of what errors ARE, and
12 what correction IS. T 9 A 2. Errors ARE of 1 the
13 ego, and CORRECTION of errors of ANY kind
14 lies solely in the RELINQUISHMENT of the ego.
15 When you CORRECT a brother, you are telling
16 him that he is WRONG. He may be
17 making no sense at the time, and it is
18 certain that if he is speaking from the ego, he
19 WILL be making no sense, but your task
20 is still to tell him HE IS RIGHT. You do not
21 tell him this verbally if he is SPEAKING
22 foolishly, because he needs correction AT
23 ANOTHER LEVEL, since his error IS at another
24 level. HE is still right, because he is

1
The HLC inserts the word “of” here, it is not in the manuscript but it appears intended, so we make this note.

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T 9 B. Sanity and Perception (*N 834 7:167)


(N 7:167)(Ur 386)
1 a Son of God. His ego is ALWAYS wrong,
2 no matter WHAT it says or does.
3 T 9 A 3. If you point out the errors of HIS
4 ego, you MUST be seeing him through yours,
5 because the Holy Spirit DOES NOT PERCEIVE HIS
6 ERRORS. This MUST be true, if there is
7 no communication AT ALL between the ego and the Holy
8 Spirit.
9 The ego makes NO sense, and the Holy Spirit does
10 not attempt to understand ANYTHING that
11 arises from it. Since He does not
12 understand it, He DOES NOT JUDGE
13 IT, KNOWING that nothing it engenders
14 MEANS ANYTHING.
15 T 9 B 1. When you react AT ALL to
16 errors, you are NOT LISTENING TO THE HOLY SPIRIT.
17 He has merely disregarded them, and
18 if you ATTEND to them, you are NOT HEARING
19 HIM. If you do not hear HIM, you
20 are listening to YOUR ego, and making
21 as little sense as the brother whose
22 errors you perceive. This CANNOT be correction.
23 But it is more than merely lack of
24 correction for him. It is the GIVING UP
25 of correction in YOURSELF. T(387) 214

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(N 7:168)(Ur 387)
1 T 9 B 2. When a brother behaves insanely,
2 you can heal him ONLY by perceiving the
3 SANITY in him. If you perceive his
4 errors and ACCEPT them, you are
5 accepting YOURS. If you want to give
6 YOURS over to the Holy Spirit, you must do this
7 with HIS. Unless this becomes the
8 ONE way in which you handle ALL errors,
9 you cannot understand HOW ALL ERRORS ARE
10 UNDONE. How is this different from
11 telling you that what you teach you LEARN?
12 Your brother is as right as you are. And
13 if you think he is WRONG, you are
14 condemning YOURSELF.
15 T 9 B 3. YOU cannot correct YOURSELF. Is it
16 possible, then, for you to correct another?
17 But you CAN see him truly, because it IS
18 possible for you to see YOURSELF truly. It is
19 not up to you to CHANGE him, but merely to
20 accept him AS HE IS. His errors
21 do not come from the truth that is in
22 him, and ONLY this truth is yours.
23 His errors cannot change this, and can have
24 no effect at all on the truth in YOU.

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(N 7:169)(Ur 387)
1 T 9 B 4. To perceive errors in anyone, and to REACT
2 to them AS IF THEY WERE REAL, is to MAKE
3 them real to you. You will not escape paying
4 the price for this, NOT because you are being
5 PUNISHED for it, but because you are
6 following the wrong guide, and will 2 lose your
7 way. Your brother’s errors are not
8 of him, any more than yours are OF
9 YOU. Accept his errors as real, and you
10 have attacked YOURSELF. If you would
11 find YOUR way AND KEEP IT, see only
12 truth beside you, for you walk together.
13 T 9 B 5. The Holy Spirit in you forgives all things
14 in you, AND your brother. HIS errors are
15 forgiven WITH yours. Atonement is no
16 more separate than love. It CANNOT be
17 separate, because it COMES from Love.
18 ANY attempt you make to correct a
19 brother, means that you believe correction
20 by YOU is possible, and this can ONLY be the
21 arrogance of the ego. Correction is of
22 God, Who does not know of arrogance.
23 The Holy Spirit forgives everything, BECAUSE GOD

2
The word “WiLL” is penciled in in the Ur.

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T 9 C. Atonement as a Lesson in Sharing (*N 838 7:170)


(N 7:170)(Ur 387-388)
1 CREATED EVERYTHING. Do not undertake
2 HIS function, or you will forget YOURS. T(388) 215
3 T 9 B 6. Accept ONLY the function of
4 healing in time, because that is what
5 time is FOR. GOD gave you the function
6 to create in eternity. You do not need to
7 learn this. But you DO need to
8 learn to WANT this, and for THIS all
9 learning was made. This is the Holy Spirit’s good
10 use of an ability which you do not need, but
11 which you HAVE made. Give it to Him; you do
12 NOT know how to use it. He will
13 teach you how to see YOURSELF
14 without condemnation, by learning
15 how to look on EVERYTHING without
16 it. Condemnation will then not be
17 real to you, and all YOUR errors
18 WILL be forgiven.
19 T 9 C 1. Atonement is for all, because
20 it is the way to UNDO the belief that
21 ANYTHING is for you ALONE. To forgive
22 is to OVERLOOK. Look, then, BEYOND
23 error, and do not let your perception
24 rest UPON it, for you will believe

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(N 7:171)(Ur 388)
1 what your perception HOLDS. Accept as true
2 only what your brother IS, if you would
3 know yourself. Perceive what he
4 is NOT, and you CANNOT know what you are,
5 BECAUSE you see HIM falsely.
6 Remember always that your identity
7 is shared, and that its sharing IS
8 its reality.
9 T 9 C 2. You have a PART to play in the
10 Atonement. But the plan of the Atonement
11 IS beyond you. You do not know
12 how to OVERLOOK errors, or you would
13 not make them. It would merely
14 be further error to think either
15 that you do NOT make them, or that
16 you can CORRECT them without a
17 GUIDE TO CORRECTION. And if
18 you do not FOLLOW this Guide, 3 your errors
19 will NOT be corrected. The plan is not
20 yours BECAUSE of your limited ideas
21 about WHAT YOU ARE. But this
22 limitation IS where ALL ERRORS
23 ARISE. The way to UNDO them is,
24 therefore, not OF you, but FOR you.

3
Originally it appears to have been typed with a lower case “g,” and the capital is overwritten by hand.

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(N 7:172)(Ur 388-389)
1 T 9 C 3. The Atonement is a lesson in
2 sharing, which is given you because YOU
3 HAVE FORGOTTEN HOW TO DO IT. The
4 Holy Spirit merely reminds you of what
5 is your NATURAL ability. By RE-
6 INTERPRETING the ability to ATTACK, which you
7 DID make, into the ability to SHARE,
8 He TRANSLATES what you have made,
9 into what God created. But
10 if you would accomplish this THROUGH Him,
11 you cannot look on your abilities through
12 the eyes of the ego, or you will judge them
13 as IT does. All their harmfullness
14 lies in ITS judgment. T(389) 216 All their
15 HELPFULLNESS lies in the judgment
16 of the Holy Spirit.
17 T 9 C 4. The ego has a plan of
18 forgiveness, because you are ASKING for
19 one, but not of the right teacher. The
20 EGO’S plan, of course, MAKES
21 NO SENSE and WILL NOT WORK. By
22 following it, you will merely place
23 yourself in an impossible situation, to which

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(N 7:173)(Ur 389)
1 the ego ALWAYS leads you. Its plan
2 is to have you SEE ERROR CLEARLY FIRST, and
3 THEN overlook it. But how CAN you
4 overlook what you have made real? By
5 seeing it clearly, you HAVE made it
6 real, and CANNOT overlook it.
7 This is where the ego is forced
8 into appealing to mysteries, and begins
9 to insist that you accept the meaningless,
10 to save yourself. Many have tried to
11 do this in my name, forgetting
12 that my words make PERFECT
13 sense, because they come from GOD.
14 They are as sensible now as they
15 ever were, because they speak to
16 speak of ideas which are eternal.
17 Forgiveness that is learned of ME does
18 not use fear to UNDO fear. Nor
19 does it make real the UNreal, and then
20 destroy it.
21 T 9 C 6. Forgiveness through the Holy Spirit lies
22 simply in looking beyond error
23 from the beginning, and thus KEEPING it

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(N 7:174)(Ur 389-390)
1 unreal for you. Do not let any
2 belief in its realness 4 enter your minds
3 AT ALL, or you will also believe that you
4 must UNDO what you have made, in order
5 to BE forgiven. What has no
6 effect does not exist, and to the Holy Spirit,
7 the effects of error are TOTALLY non-
8 existent. By steadily and con-
9 sistently cancelling out ALL its
10 effects, EVERYWHERE AND IN ALL RESPECTS,
11 He teaches that the ego does not exist, and
12 PROVES IT.
13 Follow His teaching in
14 forgiveness, then, because forgiveness IS
15 His function, and HE knows how to
16 fulfill it perfectly. T(390)217 That is what
17 we meant when we once said
18 that miracles are NATURAL, and when
19 they do NOT occur, something has (is) gone
20 wrong. Miracles are merely the sign of
21 your willingness to follow HIS plan
22 of Salvation, in recognition of the FACT
23 that you do NOT know what it is.
24 His work is NOT your function, and unless

4
“reality” probably should be substituted for “realness” but all later editors leave “realness” in place

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(N 7:175)(Ur 390)
1 you accept this, you CANNOT learn what your
2 function IS.
3 T 9 C 7. The confusion of functions is so
4 typical of the ego, that you should be quite
5 familiar with it by now. The ego
6 believes that ALL functions belong to
7 IT, even though it has no idea
8 of what they ARE. This is more than mere
9 confusion. It is a particularly dangerous
10 combination of grandiosity AND confusion,
11 that makes it likely that the ego will
12 attack anyone and anything, for
13 no reason at all. This is exactly
14 what it DOES. It is TOTALLY
15 unpredictable in its responses, because it
16 has no idea WHAT it heard.
17 T 9 C 8. If one has no idea what
18 is happening, how appropriately can you
19 EXPECT him to react to it? But
20 you might still ask yourself, regardless
21 of how you can ACCOUNT for these reactions,
22 whether they place the ego in a very
23 sound position as a guide for
24 YOURS. It seems absurd to have to

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(N 7:176)(Ur 390-391)
1 emphasize repeatedly that the ego’s
2 qualifications as a guide are singularly
3 unfortunate, and that it is a remarkably
4 poor choice as a teacher of salvation.
5 Yet this question, ridiculous as it
6 seems, is REALLY the crucial issue in the
7 whole separation fantasy.
8 T 9 C 9. Anyone who elects a totally
9 insane guide, MUST be totally
10 insane himself. It is not true
11 that you do not know the guide is insane.
12 YOU know it because I know it, and
13 you HAVE judged it by the same Standard
14 as I have. The ego literally lives on
15 borrowed time, and ITS days ARE
16 numbered. Do not fear the last
17 judgment, but welcome it and do not
18 wait, for the ego’s time is T(391)218 borrowed
19 from YOUR eternity. This IS the Second
20 Coming, which was made FOR you,
21 as the First was created.
22 T 9 C 10. The Second Coming is merely the
23 return of SENSE. Can this POSSIBLY be
24 fearful? What can be fearful

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(N 7:177)(Ur 391)
1 but fantasy, and no one turns to
2 fantasy unless he despairs of
3 satisfaction in reality. But it is
4 CERTAIN that he will NEVER find satisfaction
5 in fantasy, so that his ONLY hope
6 is to change his mind about REALITY.
7 Only if the decision that reality is
8 fearful is WRONG, can GOD be right.
9 And I ASSURE you that God IS right.
10 T 9 C 11. Be glad, then, that you HAVE
11 been wrong, but this was only because you
12 did not know who you WERE. Had
13 you REMEMBERED, you could no more
14 have been wrong than God can. The
15 impossible can happen ONLY in fantasy.
16 When you search for reality in fantasies,
17 you will not find it. The symbols of fantasy
18 are of the ego, of 5 THESE you will find many.
19 But do not look for meaning in them.
20 They have no more meaning than the fantasies into
21 which they are woven.
22 T 9 C 12. Fairy tales can be pleasant
23 or fearful, pretty or ugly, but NO ONE
24 calls them TRUE. Children may

5
Ur inserts “and”

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T 9 D. The Unhealed Healer (*N 846 7:178)


(N 7:178)(Ur 391-392)
1 believe them, and so, for a while, they ARE
2 true for them. But when Reality
3 dawns, they are gone. REALITY has NOT
4 gone in the meanwhile. The 6 Second Coming is
5 the AWARENESS of Reality, not its RETURN.
6 Behold, my children, Reality is here.
7 It belongs to you and me and God, and is
8 perfectly satisfying to all of us.
9 Only THIS awareness heals, because it is the
10 awareness of truth. T(392)219
11 T 9 D 1. The ego’s plan for forgiveness
12 is far more widely used than
13 God’s. This is because it is undertaken
14 by unhealed healers, and IS therefore of the
15 ego. Let us consider the unhealed
16 healer more carefully now. By
17 definition, he is trying to GIVE what he
18 has NOT received. If he is a
19 theologian, he may begin start
20 with the premise, “I am a miserable
21 sinner, and so are you.” If he is a
22 psychotherapist, he is more likely to
23 begin 7 with the equally incredible idea
24 that HE really believes in attack, and

6
Several words are crossed out here and are illegible.
7
Ur has “start” instead of “begin”

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(N 7:179)(Ur 392)
1 so does the patient, but it does not matter in EITHER
2 case.
3 T 9 D 2. We have repeatedly stated that
4 beliefs of the ego CANNOT be shared, and THIS
5 IS WHY THEY ARE NOT REAL. How, then, can
6 UNCOVERING them MAKE them real?
7 Every healer who searches fantasies
8 for truth MUST be unhealed,
9 because he DOES NOT KNOW WHERE TO
10 LOOK FOR TRUTH, and therefore does not have
11 the answer to the problem of healing.
12 There IS an advantage to bringing
13 nightmares into awareness, but ONLY to
14 teach that they are NOT real, and that
15 ANYTHING they contain is meaningless.
16 The unhealed healer cannot DO this, because
17 he does not BELIEVE it.
18 T 9 D 3. All unhealed healers
19 follow the ego’s plan 8 in one form or
20 another. If they are theologians, they
21 are likely to condemn THEMSELVES,
22 TEACH condemnation, and advocate
23 a very fearful solution. Projecting
24 condemnation onto God, they

8
Ur inserts “for forgiveness”

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(N 7:180)(Ur 392-393)
1 make Him retaliative, and FEAR HIS
2 RETRIBUTION. What they have done is
3 merely to IDENTIFY with the ego, and by
4 perceiving clearly what IT does,
5 condemn THEMSELVES because of this
6 profound confusion.
7 T 9 D 4. It is understandable that there
8 has been a revolt against this concept,
9 but to revolt AGAINST it, is still to
10 BELIEVE in it. The FORM of the revolt,
11 then, is different, but NOT the content. T(393)220
12 The new form of the ego’s plan is
13 as unhelpful as the older
14 one, because form does not matter to the
15 Holy Spirit, and therefore DOES NOT MATTER AT ALL.
16 According to the newer forms of the
17 plan, the therapist interprets the
18 ego’s symbols IN the nightmare,
19 and uses them to PROVE THE NIGHTMARE IS
20 REAL. Having MADE it real, he
21 then attempts to dispel its
22 EFFECTS by DEPRECIATING THE
23 IMPORTANCE OF THE DREAMER. T 9 D 5. This WOULD
24 be a healing approach, IF THE DREAMER

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(N 7:181)(Ur 393)
1 were properly identified AS UNREAL.
2 But if the dreamer is equated WITH the mind, the
3 mind’s corrective power, through the Holy Spirit,
4 is DENIED. It is noteworthy that this
5 is a contradiction here even in the ego’s
6 own terms, and one which it usually
7 DOES note, even in its confusion.
8 If the way to counteract fear is
9 to reduce the importance of the
10 FEARER, how can this build up
11 ego STRENGTH? These perfectly
12 self-evident inconsistencies account
13 for why, except for certain
14 stylized verbal accounts, NOBODY
15 can EXPLAIN what happens in
16 psychotherapy. Nothing real DOES.
17 T 9 D 6. Nothing REAL has happened to
18 the unhealed healer, and HE LEARNS
19 FROM HIS OWN TEACHING. BECAUSE
20 his ego is involved, it ALWAYS
21 attempts to gain some support
22 from the situation. Seeking to GET
23 something for HIMSELF, the healer
24 does NOT know how to give, and

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(N 7:182)(Ur 393-394)
1 consequently CANNOT SHARE. He CANNOT
2 correct, because he is not working
3 CORRECTIVELY. He believes that it is up
4 to him to teach the patient what is
5 REAL, but he does not know
6 it HIMSELF.
7 T 9 D 7. What, then, SHOULD happen?
8 take pla When God said: “let
9 there be Light,” 9 there WAS light.
10 Can you find light by ANALYZING
11 darkness as the psychotherapist does,
12 or 10 by ACKNOWLEDGING it
13 in yourself, and looking for a
14 distant light to remove it,
15 while emphasizing the distance? T(394)221
16 T 9 D 8. Healing is NOT mysterious. Nothing
17 occurs UNLESS you understand it,
18 since light IS understanding.
19 A “miserable sinner” cannot be
20 healed without magic, and 11 an
21 “unimportant mind” cannot
22 esteem itself. Both forms
23 of the ego’s approach, then, MUST
24 arrive at an impasse, the

9
Genesis 1:3?
10
Ur inserts “like the theologian,”
11
Ur has “nor can an “unimportant mind” esteem itself without magic”

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(N 7:183)(Ur 394)
1 characteristic “impossible situation” to which
2 the ego ALWAYS leads.
3 T 9 D 9. It CAN be helpful to
4 point out to a patient WHERE HE
5 IS HEADING, but the point is LOST
6 unless he can change his
7 direction. The therapist cannot do
8 this for him, but he also CANNOT
9 DO THIS FOR HIMSELF. His only
10 MEANINGFUL contribution is to
11 present an example of one whose
12 direction has been changed
13 FOR him, and who NO LONGER
14 BELIEVES IN NIGHTMARES OF ANY KIND.
15 The light in HIS mind will therefore ANSWER
16 the questioner, who MUST decide
17 with God that there IS light BECAUSE
18 HE SEES IT. And by HIS
19 acknowledgment, THE THERAPIST KNOWS IT IS
20 THERE.
21 T 9 D 10. That is how perception
22 ultimately is translated into knowledge.
23 The miracle-worker begins by
24 PERCEIVING light, and translates

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(N 7:184)(Ur 394-395)
1 HIS perception into sureness by
2 continually extending it, and
3 ACCEPTING ITS ACKNOWLEDGMENT. Its
4 EFFECTS assure him IT IS THERE. The
5 therapist does not heal; he LETS
6 HEALING BE. HE can point
7 to darkness, but he CANNOT
8 bring light OF HIMSELF, for
9 light is NOT of him. But
10 being FOR him, it MUST be
11 for his patient.
12 T 9 D 11. The Holy Spirit is the ONLY therapist.
13 He makes healing PERFECTLY
14 clear in ANY situation in which He
15 is the guide. 12 The human therapist
16 can only LET HIM FULFILL HIS
17 FUNCTION. He needs no help
18 for this. He WILL tell you EXACTLY
19 what to do, to help ANYONE
20 He sends to you FOR help, and
21 will speak to him through you, IF YOU DO
22 NOT INTERFERE. Remember that
23 you T(395)222 ARE choosing a guide for
24 helping, and the wrong choice will

12
This possibly should be capitalized.

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(N 7:185)(Ur 395)
1 NOT help. But remember also that
2 THE RIGHT ONE WILL. Trust Him,
3 for help is His function, and He
4 is of God. T 9 D 12. And As you awaken
5 other minds TO Him through HIM, and
6 not yourself, you will understand that you are
7 not obeying the laws of this world, but
8 that the laws you ARE obeying WORK.
9 “The good is what works” is a sound
10 though insufficient statement. ONLY
11 the good CAN work. Nothing else
12 works at all. This course is a
13 guide to behavior. Being a
14 very direct and very simple
15 learning situation, it provides the
16 Guide who tells you what to do.
17 If you do it, you will SEE that it works.
18 Its RESULTS are more convincing than its
19 words. THEY will convince you that the words are
20 true. T 9 D 13. By following the right
21 Guide, you will learn the simplest of
22 all lessons: “By their fruits ye
23 shall know them, 13 and THEY shall know
24 THEMSELVES.” T(396)223

13
Matthew 7:16-20 By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree
bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits
ye shall know them.

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T 9 E. The Awareness of the Holy Spirit (*N 854 7:186)


(N 7:186)(Ur 396)
1 T 9 E 1. How can you become increasingly aware of the Holy
2 Spirit in
3 you, EXCEPT by His EFFECTS? You cannot see Him
4 with your eyes, nor hear Him with your ears. How,
5 then, can you perceive Him at all? If you
6 INSPIRE joy, and others react to you WITH
7 joy, even though you are not experiencing joy
8 yourself, there must be SOMETHING IN YOU
9 that IS CAPABLE OF PRODUCING IT. If it
10 is in YOU, and CAN produce joy, and if you
11 see that it DOES produce joy in others,
12 you MUST be dissociating it from 14
13 yourself.
14 T 9 E 2. It seems to you that the Holy Spirit does not
15 produce joy consistently in you, ONLY because
16 YOU DO NOT CONSISTENTLY AROUSE JOY IN OTHERS.
17 Their reactions to you ARE your
18 evaluations of His consistency. When
19 you are inconsistent, you will not always
20 GIVE RISE to joy, and so you will not
21 always recognize HIS consistency.
22 What you offer to your brother, you offer to
23 Him, because He cannot GO BEYOND your
24 offering in HIS giving. This is NOT because
25 HE limits His giving, but simply

14
Ur replaces “from” with “in”

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(N 7:187)(Ur 396-397)
1 because YOU have limited your RECEIVING.
2 T 9 E 3. The will to receive is the will to accept.
3 If your brothers ARE part of you, will you
4 ACCEPT them? Only they can teach
5 you what you are, and your learning is
6 the result of what you taught THEM. What
7 you call upon in them, you call upon in
8 YOURSELF. And as you call upon it
9 IN THEM, it becomes real to YOU. God
10 has but one Son, knowing them all
11 as One. Only God Himself is
12 more than they, but they are not
13 less than He is. Would you know
14 what this means? If what you do to
15 my brother you do to me, 15 and if you
16 do everything for yourself because we are
17 PART of you, everything WE do belongs
18 to you as well. Every Soul God
19 created is part of you, and shares His
20 glory WITH you.(397)224 T 9 E 4. His 16 glory belongs
21 to Him, but it is equally YOURS. You
22 cannot, then, BE less glorious than He is.
23 He is more than you ONLY because He
24 CREATED you, but not even this would

15
Matthew 25:40 “And the King will answer and say to them, "Assuredly, I say to you, inasmuch as you did it to one of the least of
these My brethren, you did it to Me.'”
16
Paragraphation in doubt, it is not certain a new paragraph should begin here.

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(N 7:188)(Ur 397)
1 He keep from you. Therefore, you CAN create as He
2 did, and YOUR dissociation WILL NOT ALTER
3 THIS. Neither God’s Light nor YOURS
4 are is dimmed because you do not see.
5 T 9 E 5. Because the Sonship MUST create
6 as one, you remember creation whenever
7 you recognize part of creation. Each
8 part you remember adds to YOUR
9 sense of wholeness, because each part
10 IS whole. Wholeness is indivisible,
11 but you cannot learn YOUR wholeness, UNTIL
12 YOU SEE IT EVERYWHERE. You can know
13 yourself only as God knows His
14 Son, for KNOWLEDGE is shared
15 WITH God. When you awake in Him,
16 you will know your magnitude by
17 accepting HIS limitlessness as YOURS.
18 But meanwhile, you will
19 judge it as you judge your brothers’, and
20 will accept it as you accept theirs. T 9 E 6. You
21 are not yet awake, but you can learn
22 HOW to awaken. Very simply the Holy Spirit
23 teaches you to awaken others. As you
24 see them waken, you will learn WHAT

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(N 7:189)(Ur 397-398)
1 WAKING MEANS. And because you have willed
2 to wake them, their gratitude, and their
3 appreciation of what you have given them, will
4 TEACH YOU ITS VALUE. THEY will become the
5 witnesses to your reality, as YOU
6 were created witnesses to God’s.
7 But when the Sonship COMES TOGETHER and
8 its accepts its oneness, it will be
9 known by ITS creations, whose witness
10 to its reality, as the Son does to
11 the Father.
12 T 9 E 7. Miracles have no place in
13 eternity because they are reparative. But
14 while you still need healing, your
15 miracles are the only witnesses to
16 your reality THAT YOU CAN RECOGNIZE. (398)- 225 - You cannot
17 perform a miracle FOR YOURSELF,
18 because miracles are a way of
19 GIVING ACCEPTANCE AND receiving it.
20 In TIME, the giving comes FIRST, though
21 they are simultaneous in eternity, where
22 they cannot BE separated. When you have learned
23 that they ARE the same, the need for time
24 is over. Eternity is ONE time, its
25 ONLY dimension being “always.”

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T 9 F. Salvation and God’s Will (*N 858 7:190)


(line 22)
(N 7:190)(Ur 398)
1 ONLY dimension being “always.”
2 T 9 E 8. But this cannot mean anything to you, until you
3 remember God’s open arms, and finally
4 know His open Mind. Like Him, YOU
5 are ALWAYS, in His Mind, and with a mind
6 like His. In your open mind are YOUR
7 creations, in perfect communication,
8 born of perfect understanding. Could
9 you but accept one of them, you would
10 not want ANYTHING the world has to
11 offer. Everything else would be
12 totally meaningless. God’s meaning
13 is incomplete without you, and you are
14 incomplete without your creations.
15 T 9 E 9. Accept your brother in this world, and
16 accept NOTHING ELSE, for in him you
17 will find your creations, because he
18 created them WITH you. You will never
19 know that you are co-creator with God,
20 until you learn that your brother is a co-
21 creator with YOU. T 9 F 1. God’s Will is
22 your salvation. Would He not have
23 given you the means to find it? If He
24 wills you to HAVE it, He MUST have made

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(N 7:191)(Ur 398-399)
1 it possible, and very easy to obtain it.
2 T 9 F 2. Your brothers are everywhere. You do not have
3 to seek far for salvation. Every
4 minute and every second gives you a
5 chance to save YOURSELF. Do not
6 lose these chances, NOT because they will not
7 return, but because delay of joy is
8 needless. God wills you perfect
9 happiness NOW. Is it possible that this is
10 not also YOUR will? And is it possible
11 that this is not ALSO the will of your
12 brothers? Consider, then, that in this
13 joint will, you ARE all united, and IN
14 THIS ONLY. There WILL be disagreement
15 on anything ELSE, but NOT in this.
16 This, then, is where peace ABIDES.
17 And YOU abide in peace, when you
18 so w decide. (399)- 226 –
19 T 9 F 3. But you cannot abide in peace
20 unless you accept the Atonement, because the
21 Atonement IS the way to peace. The
22 reason is very simple, and so obvious that
23 it is often overlooked. That is because
24 the ego is AFRAID of the obvious, since

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(N 7:192)(Ur 399)
1 obviousness is the essential characteristic of reality.
2 You CANNOT overlook it, unless you are NOT
3 LOOKING. It is PERFECTLY obvious that if the
4 Holy Spirit looks with love on all He
5 perceives, He looks with love on
6 YOU. His EVALUATION of you is
7 based on (his 17) knowledge of what you ARE, and
8 so He evaluates you truly. And
9 this evaluation MUST be in your mind,
10 because HE is.
11 T 9 F 4. The ego is also in your mind,
12 because you have ACCEPTED it there. ITS
13 evaluation of you, however, is the exact
14 opposite of the Holy Spirit’s, because the ego does
15 NOT love you. It is unaware of
16 what you are, and wholly mistrustful
17 of EVERYTHING it perceives, because its
18 own perceptions are so shifting.
19 The ego is therefore capable of suspiciousness
20 at best, and viciousness at worst.
21 That is its range. It cannot exceed
22 it, because of its uncertainty. And
23 it can never go BEYOND it, because it
24 can never BE certain.

17
The pronoun “his” refers to the deity and should be capitalized. This word is not present in the Notes.

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(N 7:193)(Ur 399)
1 T 9 F 5. You, then, have two conflicting
2 evaluations of yourself in your minds,
3 and they CANNOT BOTH BE TRUE. You do not
4 yet realize how COMPLETELY
5 different these evaluations are, because you
6 do not understand how lofty the
7 Holy Spirit’s perception of you really is.
8 He is not deceived by ANYTHING you
9 do, because He NEVER forgets what
10 you are. The ego is deceived by
11 EVERYTHING you do, even when
12 you respond to the Holy Spirit, because at
13 such times ITS CONFUSION INCREASES.
14 The ego is, therefore, particularly likely to
15 attack you when you react
16 lovingly, because it has evaluated
17 you AS UNLOVING, and you are going
18 AGAINST ITS JUDGMENT.
19 T 9 F 6. The ego will begin to ATTACK
20 your motives as soon as they
21 become clearly out of accord with
22 its perceptions of you. This is
23 when it will shift abruptly
24 from suspiciousness to viciousness,

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(N 7:194)(Ur 399-400)
1 because its uncertainty is (400)- 227 - INCREASED. But it is
2 surely pointless to attack back. 18
3 What can this mean, except that you
4 are AGREEING with the ego’s evaluation of
5 what you are? If you are willing
6 to see yourself as unloving, YOU
7 WILL NOT BE HAPPY. You are
8 condemning yourself, and MUST
9 therefore regard yourself as inadequate.
10 T 9 F 7. Would you look to the ego to
11 help you escape from a sense of
12 inadequacy it has PRODUCED, and
13 must MAINTAIN for its own
14 existence? Can you ESCAPE
15 from its evaluation of you,
16 by using its methods for
17 keeping this picture INTACT?
18 You cannot evaluate an
19 insane belief system from
20 WITHIN it. Its own range
21 precludes this. You can
22 only GO BEYOND it, and look
23 back from a point where
24 SANITY exists, and SEE THE
25 CONTRAST. Only BY this contrast

18
Ur replaces ‘back” with “in return”

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(N 7:195)(Ur 400)
1 can insanity be judged as insane.
2 T 9 F 8. With the grandeur of God in you, you have chosen
3 to be little, and lament your littleness. Within
4 the system which DICTATED this choice, the
5 lament IS inevitable. Your littleness
6 is TAKEN FOR GRANTED there, and you do NOT
7 ask who granted it. The question is
8 meaningless WITHIN the ego’s thought-system,
9 because it OPENS THE WHOLE THOUGHT-SYSTEM
10 TO QUESTION. We said before that the ego does
11 not know what a real question is. Lack
12 of knowledge of ANY kind is ALWAYS associated
13 with UNWILLINGNESS to know, and produces
14 a TOTAL lack of knowledge, simply because
15 KNOWLEDGE is total. NOT to question your littleness
16 is therefore 19 to deny ALL knowledge, and keep the
17 ego’s WHOLE thought-system intact.
18 T 9 F 9. You cannot retain PART of a
19 thought-system, because it can BE
20 questioned only at its foundation.
21 And this MUST be questioned from
22 beyond it, because WITHIN it, its foundation
23 DOES stand. The Holy Spirit judges against the
24 reality of the ego’s thought-system 20

19
Ur puts a handwritten comma before and after “therefore”
20
Ur puts a handwritten comma here.

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(N 7:196)(Ur 400-401)
1 merely because He knows its FOUNDATION is
2 not true. Therefore, nothing that arises from
3 it MEANS anything. The Holy Spirit judges
4 every belief you hold in terms of where
5 it comes from. If it comes from God,(401)228 He
6 knows it to be true. If it does not,
7 He knows it is meaningless.
8 T 9 F 10. Whenever you question your value,
9 say, “God Himself is incomplete
10 without me.” Remember this when the
11 ego speaks, and you will not hear it.
12 The truth about YOU is so lofty that
13 nothing that is unworthy of God is
14 worthy of you. Choose, then, what
15 you want in these terms, and accept nothing
16 that you would not offer to God as
17 wholly fitting for HIM, for YOU
18 do not want anything else.
19 Return your part of Him, and He will
20 give you all of Himself, in exchange
21 for re your return returning 21 what
22 belongs to Him, and renders Him complete.

21
Ur has “for your return of what”

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T 9 G. Grandeur versus Grandiosity (*N 865 7:197)


(N 7:197)(Ur 401)
1 T 9 G 1. Grandeur is of God, and ONLY of Him.
2 Therefore, it is in you. Whenever you become aware of
3 it, however dimly, you abandon the ego
4 automatically, because in the presence of the
5 grandeur of God, the meaninglessness of the
6 ego becomes perfectly apparent. Though
7 it does not understand this, the ego believes that
8 its “enemy” has struck, and attempts to
9 offer gifts to induce you to return to
10 its protection. SELF-inflation is the only
11 offering it can make. The grandiosity of
12 the ego is its alternative to the grandeur of
13 God. Which will you choose?
14 T 9 G 2. Grandiosity is ALWAYS a cover
15 for despair. It is without hope, because
16 it is not real. It is an attempt to
17 COUNTERACT your littleness, based on the belief
18 THAT THE LITTLENESS IS REAL. WITHOUT this
19 belief, the grandiosity is meaningless, and you
20 could not possibly WANT it. The essence of
21 grandiosity is competitiveness, because it ALWAYS
22 involves ATTACK. It is a delusional
23 attempt to OUTDO, but NOT to UNdo.
24 We said before that the ego vacillates between

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(N 7:198)(Ur 401-402)
1 suspiciousness and viciousness. It remains suspicious as
2 long as you DESPAIR of yourself. It switches shifts
3 to viciousness whenever you will not tolerate
4 self-debasement, and seek relief. Then it
5 offers you the delusion of ATTACK as a solution.(402)229
6 T 9 G 3. The ego does not know the difference between
7 grandeur and grandiosity, because it does not know the
8 difference between miracle-impulses
9 and ego-alien beliefs of its own. We
10 once said that the ego IS aware of
11 threat, to itself but does NOT make
12 appropriate distinctions between two ENTIRELY different
13 kinds of threat to its existence. Its
14 own PROFOUND sense of vulnerability
15 renders it incapable of judgment,
16 EXCEPT in terms of attack. When it
17 experiences threat, its ONLY decision is
18 ?? whether to attack NOW, or withdraw
19 to attack later. If you ACCEPT its
20 offer of grandiosity, it will attack immediately.
21 If you do not, it will wait.
22 T 9 G 4. The ego is immobilized in the presence
23 of God’s grandeur, because HIS grandeur
24 establishes YOUR freedom. Even the

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(N 7:199)(Ur 402)
1 faintest hint of your reality literally
2 drives the ego from your mind, because of the
3 complete lack of investment in it.
4 Grandeur is totally WITHOUT illusion, and
5 because it is real, it is compellingly convincing.
6 But the conviction of reality will not REMAIN
7 with you, UNLESS YOU DO NOT ALLOW THE EGO TO
8 ATTACK IT.
9 T 9 G 5. The ego will make every effort to
10 recover, and mobilize its energies AGAINST
11 your release. It will tell you that you are
12 insane, and argue that grandeur CANNOT
13 be a real part of YOU, because of the
14 littleness in which IT believes. But your
15 grandeur is NOT delusional, BECAUSE YOU DID
16 NOT MAKE IT. YOU have made
17 grandiosity, and are afraid of it, because
18 it is a form of ATTACK. But your grandeur
19 is of God, who created it out of His
20 love. From your grandeur you can only bless,
21 because your grandeur is your ABUNDANCE!!
22 By blessing you hold it in your mind, 22
23 protecting it from illusions, and keeping
24 yourself in the Mind of God.

22
Ur pluralizes this to “minds”

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(N 7:200)(Ur 402403)
1 T 9 G 6. Remember always that you cannot be
2 anywhere EXCEPT in the Mind of God.
3 When you FORGET this, you WILL despair, and you
4 WILL attack. The ego depends SOLELY on
5 your willingness to tolerate it. But if you
6 are willing to look upon your grandeur,
7 you CANNOT despair, and therefore you cannot WANT 23 the ego.
8 Your grandeur is God’s ANSWER to the ego,
9 because it is true. (403)230 Littleness and grandeur cannot
10 co-exist, nor is it possible for them to
11 alternate in your awareness. Littleness and
12 grandiosity can and MUST, since both
13 are untrue, and therefore on the same level. Being
14 the level of shift, it is experienced as shifting,
15 and extremes are its essential characteristic.
16 T 9 G 7. But truth and littleness are
17 DENIALS of each other, and grandeur IS
18 truth. Truth does not vacillate; it is
19 ALWAYS true. When grandeur slips
20 away from you, YOU HAVE REPLACED IT
21 WITH SOMETHING YOU HAVE MADE. Perhaps
22 it is the belief in littleness; perhaps it is the belief
23 in grandiosity. But it MUST be
24 insane, because it is NOT TRUE. Your grandeur

23
Ur reverses the emphasis here, showing CANNOT want instead of cannot WANT

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(N 7:201)(Ur 403)
1 will NEVER deceive you, but your illusions ALWAYS will.
2 Illusions ARE deceptions.
3 T 9 G 8. You CANNOT triumph, but you ARE exalted.
4 And in your exalted state, you seek
5 others like you, and rejoice with them. It is easy
6 to distinguish grandeur from grandiosity,
7 simply because love is returned, but
8 pride is not. Pride will not
9 produce miracles, and therefore will deprive you
10 of the true witnesses to your reality.
11 Truth is not obscure nor hidden, but
12 its obviousness to YOU lies in the
13 joy you bring to its witnesses, WHO
14 SHOW IT TO YOU. They attest to
15 your grandeur, but they cannot attest
16 to pride because pride is not shared.
17 T 9 G 9. God WANTS you to behold
18 what He created, because it is HIS
19 joy. Can your grandeur be
20 arrogant, when God HIMSELF
21 witnesses to it? And what can
22 be real that has NO witnesses?
23 What good can come of it? And if
24 no good can come of it, the Holy Spirit cannot

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(N 7:202)(Ur 403-404)
1 use it. What He cannot TRANSFORM
2 to the Will of God does not exist at all.
3 Grandiosity is delusional because it is used
4 to REPLACE your grandeur. Yet what
5 God has created cannot BE replaced. (404)231
6 T 9 G 10. God is incomplete without you,
7 simply because His grandeur is
8 total, and you cannot BE missing from
9 it. You are altogether irreplaceable
10 in the Mind of God. No one else
11 can fill your part of it, and while
12 you leave your part of it empty,
13 your eternal place merely
14 waits for your return. God, through
15 His Voice, reminds you of it, and
16 God Himself keeps your extensions safe
17 within it. But YOU do not know
18 them, until you return TO them.
19 T 9 G 11. You CANNOT replace the Kingdom,
20 and you cannot replace yourself. God,
21 Who KNOWS your value, would not have it
22 so, and so it is NOT so. Your value is
23 in GOD’S Mind, and therefore NOT in yours
24 alone. To accept yourself as He

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(N 7:203)(Ur 404)
1 created you CANNOT be arrogant, because
2 it is the DENIAL of arrogance. To accept
3 your littleness IS arrogant, because it means
4 that you believe that YOUR evaluation of
5 yourself is TRUER THAN GOD’S. But
6 if truth is indivisible, then YOUR evaluation
7 of yourself MUST BE GOD’S.
8 T 9 G 12. You did not ESTABLISH your
9 value, and it needs no defense.
10 NOTHING can attack it, or prevail
11 over it. It does not vary.
12 It merely IS. Ask the Holy Spirit WHAT
13 it is, and He will tell you. But do
14 not be afraid of His Answer,
15 for it comes from God. It
16 IS an exalted answer, because of
17 its Source. But the Source is
18 true, and so is its answer.
19 Listen and do not question what
20 you hear, for God does not deceive.
21 He would have you replace the ego’s
22 belief in littleness with His own
23 exalted answer to the question of your
24 being, so that you can cease to question
25 it, and KNOW it for what it IS. (405) - 232

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(N 7:204)(Ur ---)

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T 9 H. The Inclusiveness of Creation (*N 873 7:205)


(N 7:205)(Ur 405)
1 T 9 H 1. NOTHING beyond yourself can make
2 you fearful or loving, because nothing IS
3 beyond you. Time and eternity are both
4 in your mind, 24 and WILL conflict, until you
5 perceive time SOLELY as a means to
6 REGAIN eternity. You cannot do this, as
7 long as you believe that ANYTHING
8 that happens to you is caused by factors
9 OUTSIDE yourself. You must learn that
10 time is solely at YOUR disposal, and
11 that nothing in the world can take this
12 responsibility FROM you. You can VIOLATE
13 God’s laws in your imagination, but you
14 cannot escape from them. They were established
15 for your protection, and are as inviolate
16 as your safety.
17 T 9 H 2. God created nothing beside
18 you, and nothing beside you exists,
19 for you are part of Him. What
20 except Him CAN exist? Nothing
21 BEYOND Him can happen, because
22 nothing EXCEPT Him is real.
23 YOUR creations add to Him, as
24 YOU do. But nothing is added

24
Ur pluralizes this as “minds”

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(N 7:206)(Ur 405)
1 that is different, because everything has
2 always BEEN. What can upset you
3 except the ephemeral, and how can the
4 ephemeral be real, if you are God’s
5 ONLY creation, and He created you
6 eternal?
7 T 9 H 3. Your holy will establishes
8 EVERYTHING that happens to you.
9 Every response you make, to
10 everything you perceive, is up to you,
11 because your will DETERMINES your perception
12 of it. God does not change His
13 Mind about YOU, for He is not
14 uncertain of HIMSELF. And
15 what He knows CAN be known,
16 because He does not know only
17 for Himself. He CREATED you
18 for Himself, but He gave you the
19 power to create for YOUR self,
20 so you would be LIKE Him. That
21 is why your will is holy.
22 T 9 H 4. Can anything EXCEED the love
23 of God? Can anything, then, exceed
24 YOUR will? Nothing can reach

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(N 7:207)(Ur 405-406)
1 you from BEYOND it, because being in God,
2 YOU encompass everything. Believe
3 this, and you will realize how much IS up
4 to you. When ANYTHING threatens
5 your peace of mind, ask yourself “Has
6 God changed His Mind about
7 me?” Then ACCEPT His decision,
8 for it is indeed changeless, and
9 refuse to change your mind about
10 YOURSELF. (406)- 233 - God will never decide
11 AGAINST you, or He would be
12 deciding against Himself.
13 T 9 H 5. The reason you do not know
14 YOUR creations is simply that you
15 would decide against them, as long
16 as your minds are split, and to attack
17 what you have created is impossible.
18 But remember that IT IS AS IMPOSSIBLE
19 FOR GOD. The law of Creation is
20 that you love your creations as
21 yourself, BECAUSE THEY ARE PART OF YOU.
22 Everything that was created is therefore
23 PERFECTLY safe, because the laws of God
24 protect it by His love. Any

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(N 7:208)(Ur 406)
1 part of your mind that does not know this,
2 has banished itself from knowledge,
3 because it has NOT MET ITS CONDITIONS.
4 T 9 H 6. Who could have done this but
5 you? Recognize this gladly, for in this
6 recognition lies the realization that your
7 banishment is not of God, and therefore does
8 not exist. You are at home in
9 God, dreaming of exile, but perfectly
10 capable of awakening to Reality. Is
11 it your will to do so? You know 25
12 from your own experience, that what you
13 see in dreams you think is real,
14 as long as you are asleep. But the instant
15 you waken, you KNOW that everything
16 that SEEMED to happen DID NOT
17 HAPPEN AT ALL. You do not
18 think this mysterious (at all), even
19 though ALL the laws of what you awake
20 to WERE violated while you slept.
21 T 9 H 7. Is it not possible that you merely
22 shifted from one dream to another without
23 really wakening? Would you bother
24 to reconcile what happened in

25
Ur mark-up adds a comma here

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(N 7:209)(Ur 406-407)
1 conflicting DREAMS, or would you
2 dismiss BOTH TOGETHER, if you discovered
3 that REALITY is in accord with
4 neither? You do not remember being
5 awake. When you hear the Holy Spirit, you merely
6 feel BETTER, because loving seems POSSIBLE
7 to you. But you do NOT remember yet
8 that it once was so, and it is in this remembering
9 that you will know it can be so again.
10 T 9 H 8. What is possible has not yet
11 been accomplished. But what has
12 once been is so now, if it is
13 eternal. When you remember, you will
14 know what you remember IS eternal,
15 and therefore is NOW. (407)- 234 - T 9 H 9. You will remember
16 everything the instant you DESIRE IT
17 WHOLLY, for if to desire wholly is to
18 create, you will have willed away the
19 separation, returning your mind simultaneously to
20 your Creator and your creations. Knowing
21 them, you will have no wish to sleep,
22 but only the will to waken and be glad.
23 Dreams will be impossible, because you will
24 WANT only truth, and being at
25 last your will, it will be yours.

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T 9 I. The Decision to Forget (*N 877 7:210)


(N 7:210)(Ur 407)
1 T 9 I 1. Unless you KNOW something, you
2 CANNOT dissociate it. Knowledge therefore
3 PRECEDES dissociation, and dissociation is nothing
4 more than a DECISION TO FORGET.
5 What has been FORGOTTEN then
6 appears to be fearful, but ONLY because
7 the dissociation was an ATTACK ON know
8 TRUTH. You are fearful because you have
9 forgotten. And you have REPLACED your
10 knowledge by an awareness of
11 dreams, BECAUSE YOU ARE AFRAID OF YOUR
12 DISSOCIATION, NOT of what you have
13 dissociated. Even in this world’s
14 therapy, when dissociated material
15 is ACCEPTED, it ceases to be fearful,
16 for the laws of mind always hold.
17 T 9 I 2. But to give up the dissociation
18 of REALITY brings more than merely
19 lack of fear. In THIS decision lie
20 joy, and peace, and the glory of creation.
21 Offer the Holy Spirit only your will to
22 remember, for He retains the
23 knowledge of God and of you FOR you,
24 waiting for your acceptance.

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(N 7:211)(Ur 407-408)
1 Give up gladly EVERYTHING that would
2 stand in the way of your remembering,
3 for God is in your memory, and
4 His Voice will tell you that you are
5 part of Him when you are willing to
6 remember Him and know your own
7 reality again. Let nothing in this
8 world delay your remembering of Him,
9 for in this remembering is the knowledge of
10 YOURSELF.
11 T 9 I 3. To remember is merely
12 to restore to your mind WHAT IS ALREADY
13 THERE. You do not make what
14 you remember; you merely accept
15 again what has been made
16 AND REJECTED. The ability to ACCEPT
17 truth in this world is the perceptual
18 counterpart of creating in the
19 Kingdom. God WILL do His part (408)- 235 –
20 if you will do yours, and HIS
21 return in exchange for yours is
22 the exchange of knowledge for perception.
23 NOTHING is beyond His will for you.
24 But signify your will to remember

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(N 7:212)(Ur 408)
1 Him, and behold! He will give you
2 everything but for your asking.
3 ==========================================
4 “You are a ray of light in God’s
5 Mind, (?both are?) sustained by His
6 Being. You are one with him because you are part
7 of Him.”
8 ==========================================
9 T 9 I 4. Whenever you attack, you are
10 denying YOURSELF. You are specifically
11 teaching yourself that you are NOT what
12 you are. YOUR denial of reality
13 precludes ACCEPTANCE of God’s
14 gift, BECAUSE YOU HAVE ACCEPTED SOMETHING
15 ELSE IN ITS PLACE. If you understand
16 that the misuse of defenses
17 always constitutes an attack on
18 truth, and truth is God, you will
19 realize why this is ALWAYS fearful.
20 If you further recognize that you are
21 PART of God, you will also understand
22 why it is that YOU ALWAYS ATTACK
23 YOURSELF FIRST. T 9 I 5. ALL attack is
24 self attack. It cannot BE anything
25 else. Arising from your OWN

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(N 7:213)(Ur 408)
1 decision NOT to be what you ARE, IT IS AN
2 ATTACK ON YOUR IDENTIFICATION. Attack
3 is thus the way in which your identification is
4 lost, because, when you attack, you MUST
5 have forgotten what you are. You
6 really CANNOT attack. And if your
7 reality is God’s, when YOU attack, you
8 are not remembering HIM. This is not
9 because He is gone, but because you are
10 ACTIVELY WILLING NOT TO REMEMBER HIM.
11 T 9 I 6. If you realized the complete
12 havoc this makes of your peace of
13 mind, you COULD not make such
14 an insane decision. You make it
15 only because you still believe that it
16 can GET YOU SOMETHING YOU WANT.
17 It follows, then, that you want
18 something OTHER than peace of mind,
19 and you have not considered what it
20 must be. Yet the logical outcome
21 of your decision is perfectly clear, if
22 you will LOOK at it. By deciding
23 AGAINST your reality, you have made
24 yourself vigilant AGAINST God

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(N 7:214)(Ur 408-409)
1 and His Kingdom. And it is THIS vigilance
2 that makes you afraid to remember Him.(409)- 236 –
3
4 T 9 I 7. You have NOT attacked God, and you
5 DO love Him. Can you change
6 your reality? No-one can will to
7 destroy himself. When you think you are
8 attacking your SELF, it is a sure
9 sign that you hate what you
10 think you are. And this, and
11 ONLY this, can BE attacked by
12 you. What you THINK you are CAN
13 be hateful, and what this
14 strange image makes you do can
15 be very destructive. The destruction
16 is no more real than the image, but those
17 who make idols DO worship
18 them. The idols are nothing, but their
19 worshippers are the Sons of God
20 in sickness.
21 T 9 I 8. God would have them released
22 from their sickness, and returned to His
23 Mind. He will not limit your power
24 to help them, because He has given

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(N 7:215)(Ur 409)
1 it TO you. Do not be afraid of it,
2 because it is your salvation. What
3 Comforter can there be for the sick
4 children of God except His
5 power through YOU? Remember that
6 it does not matter where in the Sonship
7 He is accepted. He is ALWAYS
8 accepted for all, and when your
9 mind receives Him 26 ?? the
10 remembrance of Him awakens
11 throughout the Sonship.
12 T 9 I 9. Heal your brothers simply by
13 accepting God FOR them. Your
14 minds are not separate, and God has
15 only one channel for healing 27
16 because He has but one Son. His
17 remaining communication link with
18 all His Children joins them
19 together, and them to Him. To be
20 aware of this is to heal them, because
21 it is the awareness that no one is
22 separate, and so no one is sick.
23 How can part of God be sick? To
24 believe that a Son of God can be

26
Ur mark-up inserts comma here
27
Ur mark-up inserts comma here

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(N 7:216)(Ur 409-410)
1 sick is to believe that PART OF GOD CAN
2 SUFFER.
3 T 9 I 10. Love CANNOT suffer, because it cannot
4 attack. The remembrance of love therefore
5 brings invulnerability with it. Do not
6 accept side with sickness in the presence of
7 a Son of God, even if HE believes
8 in it, for YOUR acceptance of God in
9 him ACKNOWLEDGES the love of God which
10 he has forgotten. Your recognition
11 of him as part of God TEACHES 28
12 him the truth about himself, WHICH HE IS
13 DENYING. Would you STRENGTHEN his
14 denial of God, and thus lose
15 sight of YOURSELF? Or would
16 you remind him of his wholeness,
17 and remember your Creator WITH him?
18 T 9 I 11. To believe a Son of God is
19 sick is to worship the same idol he
20 does. God created love, NOT
21 idolatry. ALL forms of idolatry
22 are caricatures of (410)- 237 - creation, taught
23 by sick minds, who are too divided
24 to know that Creation SHARES

28
Ur switches the emphasis here to PART OF GOD teaches. In the Notes “part of God” is underlined but the underline is crossed out.
It would appear the Ur preserves the most original form and the Notes has been edited to shift the emphasis here.

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(N 7:217)(Ur 410)
1 power, and NEVER usurps it. Sickness
2 is idolatry, because it is the belief that
3 POWER CAN BE TAKEN FROM YOU. But
4 this is impossible, because you are part of God, Who
5 IS all power. A sick god MUST
6 be an idol, made in the image of
7 what his its maker thinks HE is. And
8 that is exactly what the ego DOES
9 perceive in a Son of God, 29 -- a
10 sick god, self-created, self-
11 sufficient, very vicious, and very vulnerable.
12 T 9 I 12. Is this the idol you would
13 worship? Is this the image you would
14 be vigilant to SAVE? Are you
15 REALLY afraid of losing THIS? Look
16 calmly at the logical conclusion of
17 the ego’s thought-system, and judge
18 whether its offering is really
19 what you want, for this IS what
20 it offers you. To obtain THIS, you
21 are willing to attack the Divinity of
22 your brothers, and thus lose sight of
23 YOURS. And you are willing to
24 keep it hidden, to protect this
25 idol, which you think will save you from

29
Ur has semicolon here instead of comma

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(N 7:218)(Ur 410)
1 dangers WHICH THE IDOL ITSELF STANDS
2 FOR, but which do not exist.
3 T 9 I 13. There are no idolaters in the Kingdom,
4 but there is great appreciation without
5 limit 30 for every Soul which God
6 created, because of the calm knowledge that
7 each one is part of Him. God’s Son
8 knows no idols, but He DOES know
9 His Father. Health in this world
10 is the counterpart of value in Heaven.
11 It is not my merit that I contribute to
12 you, but my love, for you do not value
13 yourselves. When you do not value
14 yourself you become sick, but MY
15 value of you can heal you, because the
16 value of God’s Son is one.
17 T 9 I 14. When I said, “my peace I
18 give unto you,” I meant it. Peace
19 came from God through me to YOU.
20 It was FOR you, but you did not ask. When
21 a brother is sick, it is because HE IS NOT
22 ASKING FOR PEACE, and therefore he does not
23 know he HAS it. The ACCEPTANCE of
24 peace is the denial of illusion, and

30
the Ur has “great appreciation” and omits “without limit.” Notes has a check mark above “great” indicating that the cross-out is to
be ignored.

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(N 7:219)(Ur 410-411)
1 sickness IS an illusion. Yet every Son of
2 God has the power to deny illusions
3 ANYWHERE in the Kingdom, merely by
4 denying them completely in himself.
5 T 9 I 15. I CAN heal you, because I KNOW
6 you. I know your value FOR you, and
7 it is this value that makes you whole.
8 But a whole mind is not idolatrous,
9 and does not know of conflicting laws.
10 I will heal you merely because I have only (411)- 238 –
11 ONE message, and it is true. Your faith
12 in it will make you whole, when you have
13 faith in me. I do not bring God’s
14 message with deception, and you will learn
15 this as you learn that you ALWAYS receive
16 as much as you ACCEPT. You could
17 accept peace NOW, for everyone
18 you meet, and offer them perfect freedom from
19 ALL illusions, BECAUSE YOU HEARD. But have
20 no other gods before Him, or you will NOT
21 hear.
22 T 9 I 16. God is not jealous of the gods
23 you make, but YOU are. You would
24 save them and serve them, because you believe

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(N 7:220)(Ur 411)
1 that THEY MADE YOU. You think they
2 are your father, because you are projecting onto them
3 the fearful fact that YOU MADE THEM
4 TO REPLACE GOD. But when they
5 seem to speak to you, remember
6 that NOTHING can replace God, and
7 whatever replacements you have attempted
8 ARE nothing. Very simply, then, you
9 may BELIEVE you are afraid of
10 nothingNESS, but you are REALLY afraid of
11 NOTHING. And in THAT awareness you
12 ARE healed.
13 T 9 I 17. You WILL hear the god you listen
14 to. You MADE the god of sickness, and BY
15 making him, you made yourself ABLE to
16 hear him. But you did not 31 create
17 him, because he is NOT the Will of the Father.
18 He is therefore not eternal, and will be UNmade
19 for you, the instant you signify your willingness
20 to accept ONLY the eternal. If God has
21 but one Son, there is but one God. You share
22 reality with Him, BECAUSE it 32 is not divided.
23 To accept other gods before Him, is
24 to place other images before
25 YOURSELF. You do not realize how much

31
Ur emphasizes this word, but the underline in the Notes is crossed out
32
Ur replaces “it” with “reality”

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(N 7:221)(Ur 411-412)
1 you listen to your gods, and how vigilant
2 you are on their behalf. But they exist only
3 because you honor them.
4 T 9 I 18. G Place honor where it is due,
5 and peace WILL be yours. It is your
6 inheritance from your REAL Father. You
7 cannot make your father, and the father you
8 made did NOT make you. Honor is
9 not due to illusions, for to honor them
10 is to honor nothing. But fear is not
11 due them either, for nothing cannot be
12 fearful. You have chosen to fear love
13 BECAUSE of its perfect harmlessness. And
14 because of this fear, you have been willing to
15 give up your own perfect helpfullness,
16 and your own perfect Help. Only at the
17 altar of God will you find peace,
18 and this altar is in you, because God put
19 it there. His Voice still calls (412)- 239 - you
20 to return, and He will be heard, when you
21 place no other gods before Him.
22 T 9 I 19. You can give up the god of
23 sickness for your brothers; in fact,
24 you would HAVE to do so, if you

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T 9 J. Magic versus Miracles (*N 890 7:221)


(line 13)
(N 7:222)(Ur 412)
1 give him up for yourself. For if you
2 see him anywhere, YOU are accepting
3 him. And if you accept him, you WILL bow
4 down and worship him, because HE WAS
5 MADE AS GOD’S REPLACEMENT. He
6 is the belief that there IS something else.
7 He, then, is the cause of your insane
8 belief that YOU CAN CHOOSE WHICH GOD IS
9 REAL. Although it is perfectly clear that
10 this has nothing to do with REALITY, it is
11 equally clear that it has EVERYTHING
12 to do with REALITY AS YOU PERCEIVE IT. T 9 J 1. All
13 magic is a form of reconciling the
14 irreconcilable. All religion is the
15 recognition that the irreconcilable cannot BE reconciled.
16 T 9 J 2. Sickness and perfection ARE
17 irreconcilable. If God created you
18 perfect, you ARE perfect. If you
19 believe you can be sick, you HAVE placed
20 other gods before Him. GOD is
21 not at war with the god of sickness which
22 you made, but YOU are. He is the
23 symbol of willing AGAINST God,
24 and you are afraid of him BECAUSE

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(N 7:223)(Ur 412)
1 he cannot be reconciled with God’s will.
2 If you ATTACK him, you will make him real
3 to you. But if you refuse to
4 worship him, in whatever form he
5 may appear to you, and wherever you
6 think you see him, he will
7 disappear into the nothingness out of which
8 he was made.
9 T 9 J 3. Reality can dawn only in an
10 unclouded mind. It is always THERE,
11 to BE accepted, but its acceptance
12 depends on your WILLINGNESS TO HAVE IT. To
13 know reality MUST involve the will
14 willingness to judge Unreality FOR
15 WHAT IT IS. This is the RIGHT use
16 of selective perception. To
17 overlook nothingness is merely to
18 judge it correctly, and because of
19 your ability to evaluate it truly, to
20 LET IT GO. Knowledge cannot dawn on
21 a mind full of illusions, because
22 truth and illusions are irreconcilable.
23 Truth is whole, and CANNOT be known by
24 PART of a mind.

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(N 7:224)(Ur 412-413)
1 T 9 J 4. The Sonship cannot be perceived as
2 PARTLY sick, because to perceive it that
3 way, is not to perceive it at all. If
4 the Sonship is ONE, it is one in ALL
5 respects. ONENESS CANNOT BE
6 DIVIDED. If you perceive other
7 gods, YOUR mind is split, and
8 you will not be able to LIMIT the split,
9 because the split IS the (413)- 240 - sign that you have
10 removed part of your mind from God’s
11 Will, and this MEANS that it is
12 out of control. To be out of
13 control is to be out of REASON,
14 and the mind DOES become unreasonable
15 without reason. This is merely
16 a matter of DEFINITION. By
17 DEFINING the mind wrongly, you
18 perceive it as FUNCTIONING wrongly.
19 T 9 J 5. God’s laws will keep your
20 minds at peace, because peace
21 IS His Will, and His laws
22 are established to uphold it. His
23 are the laws of freedom, but yours
24 are the laws of bondage. Since

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(N 7:225)(Ur 413)
1 freedom and bondage are irreconcilable, their
2 laws CANNOT BE UNDERSTOOD TOGETHER.
3 The laws of God work only for
4 your good, and there ARE no other laws
5 beside His. Everything else
6 is merely lawLESS, and therefore chaotic.
7 But God Himself has protected
8 EVERYTHING He created BY His
9 laws. Therefore, everything that is not
10 under them does not exist.
11 T 9 J 6. “Laws of chaos” are meaningless 33
12 by definition. Creation is perfectly
13 lawful, and the chaotic is without
14 meaning, BECAUSE IT IS WITHOUT GOD.
15 You have given your peace to the gods you
16 made, but they are not there to take
17 it FROM you, and you are NOT able to
18 give it TO them. You are NOT free
19 to give up freedom, but only to
20 DENY it. YOU CANNOT DO WHAT
21 GOD DID NOT INTEND, because
22 what He did not intend DOES NOT HAPPEN. Your
23 gods do not BRING chaos; you are

33
Ur has a comma here, but the Notes doesn’t appear to have one.

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(N 7:226)(Ur 413)
1 ENDOWING them with chaos, and accepting
2 it OF them.
3 T 9 J 7. All this has never been. Nothing
4 but the laws of God has ever operated,
5 and nothing except His Will will
6 ever be. You were created through
7 His laws and by His Will, and the
8 manner of your creation established
9 you AS CREATIVE. 34 What you have made
10 is so unworthy of you, that you
11 can could hardly want it, IF YOU WERE
12 WILLING TO SEE IT AS IT IS. You
13 will no see nothing at all. And
14 your vision will AUTOMATICALLY look
15 beyond it, to what is IN you, and
16 all AROUND you. Reality cannot
17 BREAK THROUGH the obstructions you
18 interpose, but it WILL envelop you
19 completely, WHEN YOU LET THEM GO.
20 T 9 J 8. When you have experienced the
21 protection of God, the making of
22 idols becomes inconceivable. There are
23 no strange images in the Mind of
24 God, and what is not in His Mind

34
Ur has CREATORS instead of CREATIVE

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(N 7:227)(Ur 413-414)
1 CANNOT be in yours, because you are of One
2 Mind, and that Mind (414)- 241 - belongs to
3 HIM. It is yours BECAUSE it belongs to
4 Him, for ownership is sharing
5 to Him. And if it is so for Him, it
6 is so for you. His definitions
7 ARE His laws, for by them He
8 established the universe as what it
9 is. No false gods you may attempt
10 to interpose between yourself and your
11 reality, affect truth at all.
12 Peace is yours because God created
13 you. And He created nothing else.
14 T 9 J 9. The miracle is the act of a Son of
15 God who has laid aside all false
16 gods, and who calls on his brothers to
17 do likewise. It is an act of faith,
18 because it is the recognition that his brother
19 CAN do it. It is a call to the
20 Holy Spirit in his mind, a call to Him
21 which is strengthened by this joining.
22 Because the miracle-worker has heard
23 Him, he strengthens His Voice in

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(N 7:228)(Ur 414-415)
1 a sick brother by weakening his
2 belief in sickness, which he does NOT share.
3 The power of one mind CAN shine into another,
4 because all the lamps of God were lit
5 by the same spark. It is everywhere, and
6 it is eternal.
7 T 9 J 10. In many, only the spark remains,
8 for the great rays are obscured.
9 But God has kept the spark
10 alive, so the rays can never be
11 completely forgotten. If you but
12 see the little spark, you will learn of the
13 greater light, for the rays are there
14 unseen. Perceiving the spark will heal,
15 but knowing the Light will create. Yet
16 in the returning, the little light must be
17 acknowledged first, for the separation
18 was a descent from magnitude to
19 littleness. But the spark is still as
20 pure as the Great Light, because
21 it is the remaining call of Creation.
22 Put all your faith in it, and God
23 Himself will answer you. (415)- 242 –

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(N 8:001)(Ur ---)

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(N 8:002)(Ur ---)

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T 9 K. The Denial of God (*N 899 8:3)


(N 8:003)(Ur 415)
1 T 9 K 1. The rituals of the god of sickness
2 are strange and very demanding. Joy
3 is never permitted, for depression
4 is the sign of allegiance to him.
5 Depression MEANS that you have foresworn
6 God. Men are afraid of blasphemy,
7 but they do not know what it means. They
8 do not realize that, to deny God, is
9 to deny their own identity, and
10 in this sense, the wages of sin IS
11 death. The sense is very literal; --
12 denial of Life perceives its
13 opposite, as ALL forms of denial replace what IS, with
14 what is NOT. No-one can really
15 DO this, but that you can THINK you
16 can, and BELIEVE YOU HAVE, is beyond dispute.

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(N 8:004)(Ur 415)
1 T 9 K 2. Do not forget, however, that
2 to deny God will inevitably result in
3 projection, and you will believe that others,
4 AND NOT YOURSELF, have done this TO you.
5 You WILL receive the message you
6 give, because it is the message you WANT.
7 You may believe that you judge your
8 brothers by the messages they give YOU,
9 but you HAVE judged them by the
10 message you give THEM. Do not
11 attribute your denial of joy to
12 them, or you cannot see the spark in
13 them, that could bring joy to
14 YOU. It is the DENIAL of the spark
15 that brings depression, and whenever
16 you see your brothers WITHOUT it,
17 you ARE denying God.

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(N 8:005)(Ur 415)
1 T 9 K 3. Allegiance to the denial of God
2 is the ego’s religion. The god of sickness
3 obviously demands the denial of
4 health, because health is in direct
5 opposition to its own survival.
6 But consider what this means to
7 YOU. UNLESS you are sick you cannot
8 keep the gods you made, for
9 only in sickness could you possibly
10 WANT them. Blasphemy, then,
11 is SELF-destructive, not God
12 destructive. It means that you are
13 willing NOT to know yourself, IN
14 ORDER to be sick. This IS the offering which
15 your god demands, because having made
16 him out of YOUR insanity, he IS an
17 insane idea. He has many

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(N 8:006)(Ur 415-416)
1 forms, but though he may seem like
2 many different things, he is but one
3 idea;-- the denial of God.
4 T 9 K 4. Sickness and death entered
5 the mind of God’s Son against
6 His Will. The “attack on
7 God” made His Son think he
8 was fatherless, and out of his (416)- 243 –
9 depression he made the god of
10 depression. This was his alternative
11 to joy, because he would not accept
12 the fact that, although he was a
13 creator, he had been created.
14 Yet the Son IS helpless without
15 the Father, Who alone IS
16 his Help. We said before
17 that of yourselves you can do

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(N 8:007)(Ur 416)
1 nothing, but you are not OF
2 yourselves. If you were, what
3 you have made would be true, and
4 you could never escape.
5 T 9 K 5. It is BECAUSE you did not make
6 yourselves, that you need be
7 troubled by nothing. Your gods
8 are nothing, because your Father
9 did not create them. You cannot
10 make creators who are
11 unlike your Creator, any more than
12 He could have created a Son
13 who was unlike Him. If
14 creation is sharing, it cannot
15 create what is unlike itself.
16 It can share only what it IS.
17 Depression is isolation, and so

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(N 8:008)(Ur 416)
1 it could not have BEEN created.
2 T 9 K 6. Son of God, you have not
3 sinned, but you have been much
4 mistaken. But this can be
5 corrected, and God will help you,
6 knowing that you could not sin
7 against Him. You denied Him
8 BECAUSE you loved Him, knowing
9 that if you RECOGNIZED your love for
10 Him, you COULD not deny Him.
11 Your denial therefore MEANS that you
12 love Him, and THAT YOU KNOW
13 HE LOVES YOU. Remember
14 that what you deny you MUST
15 have known. And if you
16 can could accept denial, YOU CAN
17 ACCEPT ITS UNDOING.

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(N 8:009)(Ur 416)
1 T 9 K 7. Your Father has not
2 denied you. He does not
3 retaliate, but He DOES call to
4 you to return. When you think He
5 has not answered your call,
6 YOU HAVE NOT ANSWERED HIS. He
7 calls to you from every part
8 of the Sonship, because of His
9 love for His Son. If you
10 hear His message, He
11 HAS answered you, and you
12 will learn what you are of
13 Him, if you hear aright. The
14 love of God is in everything
15 He created, for His Son is
16 everywhere. Look with peace
17 upon your brothers, and God will

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(N 8:010)(Ur 416)
1 come rushing into your heart, in
2 gratitude for your gift to Him.
3 T 9 K 8. Do not look to the god of sickness
4 for healing, but only to the God
5 of love, for healing is the
6 acknowledgment of Him.
7
8 When you acknowledge Him, you will KNOW that He has never
9 ceased to acknowledge you, and that in
10 Urtext Manuscript Absolute page #417 Marked page # - 244 -
11
12 His acknowledgment OF you lies your Being. You are not
13 sick, and you cannot die. But you CAN confuse your self
14 with things that do. Remember, though, that to do this IS
15 blasphemy, for it means that you are looking without love
16 on God and His Creation, from which He cannot be separated.
17 Only the eternal can be loved, for love does not die. What
18 is of God is His forever, and you ARE of God. Would He
19 allow Himself to suffer? And would He offer His Son
20 anything that is not acceptable to Him?
21 T 9 K 9. If you will accept yourself as God created you,
22 you will be incapable of suffering. But to do this, you
23 must acknowledge Him as your Creator. This is not because
24 you will be punished otherwise. It is merely because your
25 acknowledgment of your Father IS the acknowledgment of
26 yourself as you ARE. Your Father created you Wholly without
27 sin, wholly without pain, and wholly without suffering of
28 any kind. If you deny Him, you bring sin, pain, and
29 suffering into your OWN mind, because of the power He gave
30 it. Your mind is capable of creating worlds, but it can
31 also DENY what it creates, because it is free.
32 T 9 K 10. You do not realize how much you have denied
33 yourself, and how much God, in His love, would not have it
34 so. Yet He would not interfere with you, because He would

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1 not know His Son if he were not free. To interfere with you
2 would be to attack HIMSELF, and God is not insane. When you
3 denied HIM, you WERE insane. Would you have Him SHARE your
4 insanity? God will never cease to love His Son, and His Son
5 will never cease to love Him. That was the condition of His
6 Son’s Creation, fixed forever in the Mind of God. To know
7 that is sanity. To deny it is insanity. God gave HIMSELF to
8 you in your Creation, and His gifts ARE eternal. Would you
9 deny yourself to Him?
10 T 9 K 11. Out of your gifts to Him, the Kingdom will be
11 restored to His Son. His Son removed himself from His gift
12 by refusing to accept what had been created FOR him, and
13 what he himself had created in the name of His Father.
14 Heaven waits for his return, for it was created as the
15 dwelling place of God’s Son. You are not at home anywhere
16 else, or in any other condition. Do not deny yourself the
17 joy which was created FOR you, for the misery you have made
18 for yourselves. God has given you the means for undoing
19 what you have made. Listen, and you WILL learn what you
20 are.

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(N 8:010)(Ur 416)
1
2
3
4
5
6
7 (418)245
8 T 9 K 12. If God knows His
9 children as wholly sinless,
10 it is blasphemous to perceive them as
11 guilty. and experience guilt yourself.
12 If God knows His children
13 as wholly without pain, it is
14 blasphemous to perceive
15 suffering anywhere. If God
16 knows his children to be

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(N 8:011)(Ur 418)
1 wholly joyous, it is blasphemous
2 to feel depressed. All these
3 illusions, and the many other forms
4 which blasphemy may take, are
5 REFUSALS TO ACCEPT CREATION
6 AS IT IS. If God created
7 His Son perfect, that is how
8 you must learn to see him, to
9 learn of his reality. And
10 as part of the Sonship, THAT
11 IS HOW YOU MUST SEE YOURSELF
12 TO LEARN YOURS.
13 T 9 K 13. Do not perceive
14 ANYTHING God did not create, or
15 you ARE denying Him. His
16 is the ONLY Fatherhood, and it is
17 yours only because HE has given

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(N 8:012)(Ur 418)
1 it to you. Your gifts to
2 YOURSELF are meaningless 35
3 But your gifts to YOUR creations
4 are like His, because they are
5 given in His Name. That
6 is why your creations are
7 as real as His. But the
8 real Fatherhood must be
9 acknowledged, if the real Son
10 is to be recognized. 36
11 You believe that the sick things
12 which you have made are your real
13 creations, because you believe that the
14 sick images you perceive are the
15 Sons of God.

35
Ur replaces the period with a comma.
36
Ur replaces “recognized” with “known”

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(N ---)(Ur 418)
T 9 K 14. Only if you ACCEPT the Fatherhood of God will you
have anything, because His Fatherhood GAVE you everything.
That is why to deny Him IS to deny yourself. Arrogance is
the denial of love, because love shares and arrogance
withholds. As long as both appear to you to be desirable,
the concept of choice, which is not of God, will remain
with you. While this is not true in Eternity, it IS true in
time, so that, while time lasts in YOUR minds, there WILL
be choices. Time itself WAS your choice. If you would
remember Eternity, you must learn to look on only the
Eternal. If you allow yourselves to become preoccupied with
the temporal, you are LIVING IN TIME. As always, your
choice is determined by what you value. Time and Eternity
cannot both be real, because they contradict each other. If
you will accept only what is timeless as real, you will
begin to understand Eternity, and make it yours. 37

37
This concluding paragraph from the Urtext has not been located in the Notes.

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A Course in Miracles Volume I Chapter 10 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 10 - GOD AND THE EGO ............................................................................................................ 3


T 10 A. Introduction (*N 909 8:13).................................................................................................... 3
(N 8:013)(Ur 419) ............................................................................................................................ 3
(N 8:014)(Ur 419) ............................................................................................................................ 4
T 10 B. Projection versus Extension (*N 911 8:15) .......................................................................... 5
(N 8:015)(Ur 419) ............................................................................................................................ 5
(N 8:016)(Ur 419-420)..................................................................................................................... 6
(N 8:017)(Ur 420) ............................................................................................................................ 7
(N 8:018)(Ur 420) ............................................................................................................................ 8
(N 8:019)(Ur 421) ............................................................................................................................ 9
(N 8:020)(Ur 421) .......................................................................................................................... 10
(N 8:021)(Ur 421) .......................................................................................................................... 11
(N 8:022)(Ur 421) .......................................................................................................................... 12
(N 8:023)(Ur 421-422)................................................................................................................... 13
(N 8:024)(Ur 422) .......................................................................................................................... 14
(N 8:025)(Ur 422) .......................................................................................................................... 15
(N 8:026)(Ur 423) .......................................................................................................................... 16
(N 8:027)(Ur 423) .......................................................................................................................... 17
(N 8:028)(Ur 423) .......................................................................................................................... 18
(N 8:029)(Ur 423) .......................................................................................................................... 19
(N 8:030)(Ur 423-424)................................................................................................................... 20
T 10 C. The Willingness for Healing (*N 927 8:31)........................................................................ 21
(N 8:031)(Ur 424) .......................................................................................................................... 21
(N 8:032)(Ur 424) .......................................................................................................................... 22
(N 8:033)(Ur 424) .......................................................................................................................... 23
(N 8:034)(Ur 424-425)................................................................................................................... 24
(N 8:035)(Ur 425) .......................................................................................................................... 25
(N 8:036)(Ur 425-426)................................................................................................................... 26
(N 8:037)(Ur 426) .......................................................................................................................... 27
(N 8:038)(Ur 426) .......................................................................................................................... 28
(N 8:039)(Ur 426) .......................................................................................................................... 29
T 10 D. From Darkness to Light (*N 936 8:39) .............................................................................. 30
(N 8:040)(Ur 426-427)................................................................................................................... 30
(N 8:041)(Ur 427) .......................................................................................................................... 31
(N 8:042)(Ur 427) .......................................................................................................................... 32
(N 8:043)(Ur 427) .......................................................................................................................... 33
(N 8:044)(Ur 427) .......................................................................................................................... 34
(N 8:045)(Ur 427-428)................................................................................................................... 35
(N 8:046)(Ur 428) .......................................................................................................................... 36
(N 8:047)(Ur 428) .......................................................................................................................... 37
(N 8:048)(Ur 428) .......................................................................................................................... 38
(N 8:049)(Ur 428-429)................................................................................................................... 39
T 10 E. The Inheritance of God’s Son (*N 946 8:50) ..................................................................... 40
(N 8:050)(Ur 429-430)................................................................................................................... 40
(N 8:050)(Ur 430) .......................................................................................................................... 41

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(N 8:051)(Ur 430-431)................................................................................................................... 42
(N 8:052)(Ur 431) .......................................................................................................................... 43
(N 8:053)(Ur 431) .......................................................................................................................... 44
(N 8:054)(Ur 431) .......................................................................................................................... 45
(N 8:055)(Ur 431-433)................................................................................................................... 46
T 10 F. The “Dynamics” of the Ego (*N 952 8:56) ......................................................................... 47
(N 8:056)(Ur 433) .......................................................................................................................... 47
(N 8:057)(Ur 433) .......................................................................................................................... 48
(N 8:058)(Ur 433) .......................................................................................................................... 49
(N 8:059)(Ur 433) .......................................................................................................................... 50
(N 8:060)(Ur 433-434)................................................................................................................... 51
(N 8:061)(Ur 433-434)................................................................................................................... 52
(N 8:062)(Ur 434) .......................................................................................................................... 53
(N 8:063)(Ur ---) ............................................................................................................................ 54
(N 8:064)(Ur 434) .......................................................................................................................... 55
(N 8:065)(Ur 434) .......................................................................................................................... 56
(N 8:066)(Ur 434-435)................................................................................................................... 57
(N 8:067)(Ur 435) .......................................................................................................................... 58
(N 8:068)(Ur 435) .......................................................................................................................... 59
(N 8:069)(Ur 435) .......................................................................................................................... 60
(N 8:070)(Ur 435-436)................................................................................................................... 61
(N 8:071)(Ur 436) .......................................................................................................................... 62
(N 8:072)(Ur 436) .......................................................................................................................... 63
(N 8:073)(Ur 436-437)................................................................................................................... 64
(N 8:074)(Ur ---) ............................................................................................................................ 65
(N 8:075)(Ur 437) .......................................................................................................................... 66
(N 8:076)(Ur 437) .......................................................................................................................... 67
(N 8:077)(Ur 437) .......................................................................................................................... 68
(N 8:078)(Ur 438) .......................................................................................................................... 69
T 10 G. Experience and Perception (*N 975 8:79) ......................................................................... 70
(N 8:079)(Ur 438-439)................................................................................................................... 70
(N 8:080)(Ur 439) .......................................................................................................................... 71
(N 8:081)(Ur 439-440)................................................................................................................... 72
(N 8:082)(Ur 440) .......................................................................................................................... 73
(N 8:083)(Ur 441) .......................................................................................................................... 74
(N 8:084)(Ur 441) .......................................................................................................................... 75
(N 8:085)(Ur 441-442)................................................................................................................... 76
(N 8:086)(Ur 442) .......................................................................................................................... 77
(N 8:087)(Ur 442) .......................................................................................................................... 78
T 10 H. The Problem and the Answer (*N 984 8:88) ..................................................................... 79
(N 8:088)(Ur 443) .......................................................................................................................... 79
(N 8:089)(Ur 443) .......................................................................................................................... 80
(N 8:090)(Ur 443-444)................................................................................................................... 81
(N 8:091)(Ur 444) .......................................................................................................................... 82
(N 8:092)(Ur 444-445)................................................................................................................... 83
(N 8:093)(Ur 445) .......................................................................................................................... 84
(N 8:094)(Ur 445) .......................................................................................................................... 85
(N 8:095)(Ur 445446) .................................................................................................................... 86
(N 8:096)(Ur 446) .......................................................................................................................... 87
(N 8:097)(Ur 446-447)................................................................................................................... 88
(N 8:098)(Ur 447) .......................................................................................................................... 89
(N 8:099)(Ur 447) .......................................................................................................................... 90
(N 8:100)(Ur 447-448)................................................................................................................... 91
(N not found in Notes)(Ur 448)...................................................................................................... 92

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Chapter 10 - God and the Ego


T 10 A. Introduction (*N 909 8:13)
(N 8:013)(Ur 419)
1 T 10 A 1. (419)- 246 - Either God or the ego is
2 insane. If you will examine the evidence
3 ON BOTH SIDES fairly, you will realize
4 that this MUST be true. Neither
5 God nor the ego proposes a partial
6 thought system. Each is internally
7 consistent, but they are diametrically opposed
8 in all respects, so that partial
9 allegiance is impossible. But
10 remember that their results are as
11 different as their foundations, and their
12 fundamentally irreconcilable natures CANNOT
13 be resolved by YOUR vacillations.
14 Nothing alive is fatherless, for
15 life is creation. Therefore, your decision
16 is always an answer to the question,
17 “Who is my father?” And you

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(N 8:014)(Ur 419)
1 WILL be faithful to the father you choose.
2 T 10 A 2. Yet what would you say to
3 someone who REALLY believed this
4 question involves conflict? If YOU
5 made the ego, how can the ego
6 have made YOU? The authority
7 problem remains the ONLY source
8 of perceived conflict, because the
9 ego was MADE out of the wish of
10 God’s Son to father HIM.
11 The ego, then, is nothing more than a
12 delusional system in which
13 YOU MADE YOUR OWN FATHER.
14 Make no mistake about this.
15 It sounds insane when it is stated
16 with perfect honesty, but the ego
17 never looks upon what it does

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T 10 B. Projection versus Extension (*N 911 8:15)


(line 8)
(N 8:015)(Ur 419)
1 with perfect honesty. B Yet that IS its
2 insane premise, which is carefully
3 hidden in the dark cornerstone of
4 its thought system. And
5 either the ego, which you made, IS your
6 father, or its whole thought system
7 will not stand.
8 T 10 B 1. You have made by projection,
9 but God has created by extension.
10 The cornerstone of God’s creation
11 is YOU, for HIS thought
12 system is light. Remember the
13 rays that are there unseen. The
14 more you approach the center of
15 HIS thought system, the clearer
16 the light becomes. The closer you come
17 to the foundation of the ego’s thought-

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(N 8:016)(Ur 419-420)
1 system, the darker and more obscure
2 becomes the way. But even the
3 little spark in your mind is
4 enough to lighten it. Bring
5 this light fearlessly with you, and
6 hold it up to the foundation
7 of the ego’s thought system
8 bravely. and in willingness. Be
9 willing to judge it with perfect
10 honesty. Open the dark stone
11 of terror on which it rests, and bring
12 it out into the light. There you will see
13 that it rests wholly on
14 meaninglessness, and 1 everything of which
15 you have been afraid was based on
16 nothing. (420)- 247 -
17 T 10 B 2. My brother, you are part of

1
Ur inserts “that”

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(N 8:017)(Ur 420)
1 God and part of me. When you have
2 at last looked at the ego’s
3 foundation without shrinking,
4 you will also have looked upon ours.
5 I come to you from our Father,
6 to offer you everything again.
7 Do not refuse it to keep a
8 dark cornerstone hidden, for
9 ITS protection will not save you.
10 I GIVE you the lamp, and I will go
11 with you. You will not take this
12 journey alone. I will lead you
13 to your true Father, Who hath
14 need of you, as I have. Will you
15 not answer the call of love with joy?
16 T 10 B 3. You HAVE learned your need of
17 healing. Would you bring

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(N 8:018)(Ur 420)
1 aught 2 ELSE to the Sonship, KNOWING
2 your need of it for yourself? For
3 in this lies the beginning of knowledge, the foundation on
4 which God will help you build again
5 the thought system which you
6 share WITH Him. Not one
7 stone you place upon it but
8 will be blessed by Him. For you
9 will be restoring the holy
10 dwelling place of His Son,
11 where He wills His Son to
12 be, and where he IS. In
13 whatever part of the mind of
14 God’s Son you restore this
15 reality, you restore it to
16 YOURSELF.
17 (Urtext adds the following) For you dwell in the Mind of God WITH
18 your brother, for God Himself did not will to be alone. 3
19 (421)- 248 -

2
Ur changes this to “anything”
3
August 8, 1966.

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(N 8:019)(Ur 421)
1 T 10 B 4. To be alone is to be separated
2 from Infinity, but how can this be,
3 if Infinity has no end?
4 No-one can BE beyond the
5 limitless, because what has NO
6 limits, must be everywhere.
7 There are no beginnings and no
8 endings in God, Whose
9 Universe is Himself. Can
10 you exclude yourself from the
11 Universe, or from God, Who IS the
12 Universe? I and my Father are
13 one with YOU, for you are
14 PART of us. Do you REALLY
15 believe that part of God can be
16 missing or lost to Him?

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(N 8:020)(Ur 421)
1 T 10 B 5. If you were not part of God,
2 His Will would not be
3 unified. Is this conceivable?
4 Can part of His Mind
5 contain nothing? If your
6 place in His Mind cannot be filled
7 by an by anyone EXCEPT you,
8 and your filling it WAS your creation,
9 WITHOUT you, there would be an
10 empty place in God’s Mind.
11 Extension cannot be blocked by
12 absence and it has no voids.
13 It continues forever, however
14 much it is denied. Your
15 DENIAL of its reality arrests
16 it in time, but not in Eternity.
17 That is why your creations have not

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(N 8:021)(Ur 421)
1 ceased to be extended, and why
2 so much is waiting for your
3 return. T 10 B 6. Waiting is possible ONLY
4 in time, but time has no
5 meaning. You who made
6 delay can leave time behind,
7 simply by 4 neither beginnings nor
8 endings were created by the Eternal,
9 Who placed no limits on His
10 creation nor upon those who
11 create like Him.
12 You do not know this,
13 simply because you have tried to
14 limit what HE created,
15 and so you believe that ALL creation
16 is limited. How, then, could
17 you know YOUR creations, having

4
Ur inserts “recognizing that”

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(N 8:022)(Ur 421)
1 DENIED Infinity? The laws of the
2 universe do not permit contra-
3 diction. What holds for
4 God holds for you. If
5 you believe YOU are absent from
6 God, you WILL believe He is
7 absent from you. T 10 B 7. Infinity
8 is meaningless WITHOUT you,
9 and YOU are meaningless without
10 God. There IS no end to
11 God and His Son, for we
12 ARE the universe.
13 God is not incomplete,
14 and He is not childless. Because
15 He did not will to be alone,
16 He created a Son like
17 Himself. Do not deny Him

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(N 8:023)(Ur 421-422)
1 His Son, for your unwillingness to
2 accept His Fatherhood has
3 denied you yours. See His
4 Creations as HIS Son, for
5 yours were created in
6 honor of Him. (422)- 249 – T 10 B 8. The universe
7 of love does not stop because
8 you do not see it, and your
9 closed eyes have not lost
10 the ability to see. Look
11 upon the glory of His Creation,
12 and you will learn what God
13 has kept for YOU.
14 God has given you a
15 place in His Mind which is
16 yours forever. But you
17 could keep it only by

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(N 8:024)(Ur 422)
1 giving it, as it was given to
2 you. Could YOU be alone
3 there, if it was given you because
4 GOD did not will to be alone?
5 God’s Mind cannot be lessened.
6 It can ONLY be increased,
7 and EVERYTHING He creates
8 has the function of creating. 5
9 LOVE DOES NOT LIMIT, and what
10 it creates is not limited.
11 T 10 B 9. To give without limit
12 is God’s Will for you, because
13 only this can bring you the
14 joy which is His, and which He wills
15 to share with YOU. Your love is
16 as boundless as His because
17 it IS His. Could any part

5
Ur actually repeats this sentence in a rather obvious typing mistake.

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(N 8:025)(Ur 422)
1 of Him be WITHOUT His
2 love, and could any part of
3 His Love be contained?
4 God is your heritage 6 His
5 one gift is Himself. How
6 can you give except LIKE Him,
7 if you would know His gift
8 to YOU? Give, then, without
9 limit and without end, to
10 learn how much HE has
11 given YOU. Your ability
12 to ACCEPT Him depends
13 on your willingness to give
14 as He gives. Your fatherhood
15 and your Father are One. (423)250

6
Ur inserts a comma and the word “because”

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(N 8:026)(Ur 423)
T 10 B 10. God 7 willed to create, and
your will is His. It follows, then,
that YOU will to create, since your
will follows from His. And
being the extension of His will, yours
MUST be the same. Yet what
you will, you do not know. This is
not strange, when you realize that
to deny IS to not know. God’s
Will was that you are His Son.
By DENYING this, you denied your
OWN will, and therefore DO NOT KNOW
WHAT IT IS. The reason you
must ask what God’s Will is
in everything, is merely
because It IS yours. YOU do not
know what it is, but the Holy Spirit

7
Ur adds “August 10, 1966.”

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(N 8:027)(Ur 423)
1 REMEMBERS IT FOR YOU.
2 T 10 B 11. Ask him, therefore, what God’s
3 Will is for you, and He will
4 tell you YOURS. It cannot be too
5 often repeated that you do NOT
6 KNOW it. Whenever what the Holy Spirit
7 tells you appears to be
8 coercive, it is ONLY because YOU
9 DO NOT RECOGNIZE YOUR OWN WILL. The
10 projection of the ego makes it
11 ? appear as if God’s Will
12 is OUTSIDE yourself, and therefore
13 NOT YOURS. In THIS interpretation,
14 it IS possible for God’s Will
15 and yours to conflict. God,
16 then, may seem to demand
17 of you what you do NOT want

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(N 8:028)(Ur 423)
1 to give, and thus DEPRIVE you of
2 what you want.
3 Would God, Who
4 wants ONLY your will, be
5 capable of this? Your
6 will is His life, which He
7 has GIVEN to you. Even
8 in time you cannot live apart
9 from Him, for sleep is not
10 death. What He created
11 can sleep, but it CANNOT die.
12 Immortality is His Will for
13 His Son, and His Son’s
14 will for HIMSELF. Yet
15 God’s Son cannot will death for
16 himself, because His Father

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(N 8:029)(Ur 423)
1 is Life, and HIS SON IS LIKE
2 HIM.
3 T 10 B 12. Creation is your will because
4 it is His. You cannot be happy
5 unless you do your own will what
6 you will truly, and you CHANGE
7 this, because it is immutable. But
8 it is immutable by God’s Will
9 AND YOURS, for otherwise His
10 Will would not have been
11 extended. You are afraid
12 to know learn God’s Will, because you
13 believe it is NOT yours. This belief
14 is your whole sickness, and your whole
15 fear. Every symptom of
16 sickness and fear arises 8 here,
17 for 9 this is the belief that makes you

8
The manuscript has “arise” here but the Notes and HLC both have “arises” which is grammatically correct.
9
Ur replaces “for” with “because” here

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(N 8:030)(Ur 423-424)
1 not want 10 to know. Believing
2 this, you hide in (424)251 darkness, denying
3 that the Light is in YOU.
4 T 10 B 13. You are asked to trust the Holy Spirit
5 only because He speaks for YOU.
6 He is the Voice for God, but never
7 forget that God did not will to be
8 alone. He SHARES His
9 Will with you; He does not thrust it
10 UPON you. Always remember
11 that what He gives He
12 holds, so that nothing He
13 gives CAN contradict Him.
14 You who share His Life must
15 share it to KNOW it, for
16 sharing IS knowing. Blessed
17 are you who learn that to learn

10
Ur reverses the word order to “want not” here

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T 10 C. The Willingness for Healing (*N 927 8:31)


(line 12)
(N 8:031)(Ur 424)
1 hear the Will of your Father, is to
2 learn 11 your own. For it is YOUR
3 will to be LIKE Him, whose
4 will it is that it be so.
5 T 10 B 14. God’s Will is that
6 His Son be One, and
7 united with Him in His
8 Oneness. That is why the
9 will to healing is the beginning of
10 the recognition that YOUR WILL IS
11 HIS. T 10 C 1. If sickness is separation,
12 the will to heal and BE HEALED
13 is the first step toward
14 RECOGNIZING WHAT YOU TRULY WANT.
15 Every ATTACK is a step AWAY
16 from this, and every healing
17 thought brings it closer to you.

11
Ur replaces “learn” with “know”

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(N 8:032)(Ur 424)
1 The Son of God HAS both Father
2 and Son because he IS both
3 Father and Son. T 10 C 2. To unite
4 having and being is only to unite
5 your will with His, for He wills
6 you HIMSELF. And you
7 will yourself to HIM, because
8 in your perfect understanding OF 12
9 Him, you KNOW there IS but
10 One Will. But when you
11 attack ANY part of God and
12 His Kingdom, your understanding is
13 NOT perfect, and what YOU
14 will is therefore lost to you.
15 T 10 C 3. Healing thus becomes A
16 LESSON IN UNDERSTANDING, and the
17 more you practice it, the

12
Ur doesn’t emphasize this word

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(N 8:033)(Ur 424)
1 better teacher AND LEARNER you
2 become. If you have DENIED
3 truth, what better witnesses
4 to it could you have to its
5 reality, 13 than those who have
6 been healed BY it? But
7 be sure to count yourself among
8 them, for in your willingness to
9 JOIN them is YOUR healing
10 accomplished.
11 T 10 C 4. Every miracle which you
12 accomplish speaks to you of
13 the Fatherhood of God. Every
14 healing thought which you
15 ACCEPT, either FROM your brother
16 or in your OWN mind, teaches
17 you that you are God’s Son.

13
Ur rewrites this as “what better witnesses to its reality could you have, than those who have been healed BY it?”

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(N 8:034)(Ur 424-425)
1 But in every hurtful thought
2 you hold, wherever you perceive it,
3 lies the denial of God’s
4 Fatherhood and your Sonship.
5 And denial IS as total as
6 love. You cannot deny PART of
7 yourself, simply because the
8 remainder will seem to be
9 unintegrated, and therefore without
10 meaning. And being without
11 meaning TO YOU, you will not
12 understand it. (425)252 To deny
13 meaning MUST be to fail to
14 understand.
15 T 10 C 5. You can only heal
16 yourself, for only God’s
17 Son NEEDS healing. He

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(N 8:035)(Ur 425)
1 needs it because he does not
2 understand himself, and therefore knows
3 not what he does. Having
4 forgotten his will, he
5 knows not 14 what he WANTS.
6 Healing is a sign that HE
7 WANTS TO MAKE WHOLE. And
8 this willingness opens his OWN
9 ears to the Voice of the Holy Spirit,
10 Whose message IS wholeness.
11 He will enable you to go far
12 beyond the healing YOU would
13 undertake, for given against beside your
14 small willingness to make whole
15 He will lay His Own
16 COMPLETE Will and make
17 YOURS whole. What can

14
Ur replaces “knows not” with “does not know”

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(N 8:036)(Ur 425-426)
1 the Son of God NOT accomplish with
2 the Fatherhood of God in him?
3 (426)253
4 T 10 C 6. And yet the invitation must
5 come from you, for you have
6 surely learned that whom you
7 invite as your guest WILL
8 abide with you. The Holy Spirit cannot ?
9 speak to an unwelcoming host,
10 BECAUSE HE WILL NOT BE HEARD. The
11 Eternal Guest remains, but
12 His Voice grows faint in
13 alien company. He needs
14 your protection, but only because your
15 care is a sign that you WANT
16 Him. Think like Him
17 ever so slightly, and the

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(N 8:037)(Ur 426)
1 little spark becomes a blazing
2 light that fills your mind so
3 that He becomes your only
4 Guest.
5 T 10 C 7. Whenever you ask the ego
6 to enter, you lessen His welcome.
7 HE will remain, but YOU have allied
8 yourself AGAINST Him. Whatever
9 journey you choose to take, He will
10 go with you, waiting. You can safely
11 trust His patience, for He
12 CANNOT leave a part of God. But
13 you will far more than patience.
14 You will never rest until you know
15 accept your function AND FULFILL IT,
16 for only in this can your will and your
17 Father’s be wholly joined.

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(N 8:038)(Ur 426)
1 To HAVE Him is to be LIKE
2 Him, and He has GIVEN Himself
3 to you.
4 T 10 C 8. You who have God MUST
5 be as God, for HIS function
6 became YOURS with His gift.
7 Invite this knowledge back into
8 your minds, and let nothing that
9 would 15 obscure it enter. The
10 Guest whom God sent you
11 will teach you how to do
12 this, if you but recognize the little
13 spark, and are WILLING TO LET IT
14 GROW. YOUR willingness need
15 not be perfect, because His IS.
16 If you will merely offer Him a
17 little place, He will lighten it

15
Ur replaces “would” with “will”

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(N 8:039)(Ur 426)
1 so much, that you will gladly
2 extend it. And by THIS
3 extending, you will begin to
4 remember Creation. T 10 C 9. Would
5 you be hostage to the ego or
6 host to God? You will
7 accept only whom YOU
8 invite. You are free to determine
9 who shall be your guest, and
10 how long he shall remain
11 with you. But this is not
12 REAL freedom, for it depends
13 on how you see it. For the
14 Holy Spirit is THERE, although He cannot help
15 you without your invitation, and the
16 ego is nothing, whether you
17 invite it in or not. Real

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T 10 D. From Darkness to Light (*N 936 8:39)


(line 10)
(N 8:040)(Ur 426-427)
1 freedom depends on welcoming
2 REALITY, and of your guests
3 only He IS real. Recognize Know,
4 then, Who abides with you, merely
5 by recognizing WHAT IS ALREADY
6 THERE, and do not be satisfied
7 with imaginary comforters,
8 for the Comforter of God is in you.
9 (427)- 254 -
10 T 10 D 1. When you are weary, remember
11 you have hurt yourself. Your Comforter
12 will rest you, but YOU cannot.
13 YOU DO NOT KNOW HOW, for if
14 you did, you could never have
15 grown weary. Unless you have
16 hurt yourselves, you could
17 never suffer in ANY way, for

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(N 8:041)(Ur 427)
1 that is not God’s Will for His
2 Son. Pain is not of Him, for
3 He knows no attack, and His
4 peace surrounds you still in
5 silence silently. God is very quiet,
6 for there is no conflict in Him.
7 Conflict is indeed the root of
8 all evil, for being blind,
9 it does not see whom it
10 attacks. But it ALWAYS
11 attacks the Son of God, and the
12 Son of God is YOU.
13 T 10 D 2. God’s Son is indeed
14 in need of comfort, for he
15 knows not what he does,
16 believing his will is not
17 his own. The Kingdom is his,

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(N 8:042)(Ur 427)
and yet he wanders
homelessly. At home in God
he is lonely, and amid all
his brothers he is friendless.
Would God let this be
real, if He did not will to
be alone Himself? And
if your will is His, it CANNOT
be true of you, BECAUSE it is
not true of Him. Oh
my children, if you knew
what God wills for you, your
joy would be complete!
And what He wills HAS
happened, for it was ALWAYS
true.
T 10 D 3. When the light comes, and

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(N 8:043)(Ur 427)
1 you have said, “God’s Will is
2 mine,” you will see such
3 beauty that you will KNOW it is
4 not of you. Out of your
5 joy, you will create beauty in
6 His Name, for YOUR joy
7 could no more be contained
8 than His. The bleak little
9 world will vanish into nothingness,
10 and your heart will be so filled with
11 joy that it will leap into
12 Heaven and into the presence of God.
13 I cannot tell you what this will
14 be like, for your hearts are not
15 ready. But I CAN tell
16 you, and remind you often, that
17 what God wills for Himself

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(N 8:044)(Ur 427)
1 He wills for YOU, and what
2 He wills for you IS yours.
3 T 10 D 4. The way is not hard, but
4 it IS very different. Yours is the
5 way of pain, of which God knows
6 nothing. THAT way is
7 hard indeed, and very
8 lonely. Fear and grief are
9 your guests, and they go
10 with you, and abide with you
11 on the way. But the
12 dark journey is not the way of
13 God’s Son. Walk in
14 light, and do not see the dark
15 companions, for they are
16 not fit companions for the
17 Son of God, who was created

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(N 8:045)(Ur 427-428)
1 OF Light and IN Light. (428)255 The
2 Great Light ALWAYS
3 surrounds you, and shines out
4 FROM you. How can you
5 see the dark companions ??
6 in a Light such as this?
7 If you see THEM, it is only because
8 you are denying the Light. But
9 DENY THEM INSTEAD, for
10 the Light is here, and the way
11 is clear.
12 T 10 D 5. God hides nothing from
13 His Son, even though he
14 would hide himself. Yet
15 the Son of God cannot hide his
16 glory, for His Father God
17 willed 16 him to be glorious,

16
Ur changes “willed” to “wills”

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(N 8:046)(Ur 428)
1 and GAVE him the Light that
2 shines in him. You will
3 never lose your way, for
4 God leads you. When you
5 wander, you but undertake
6 a journey which is not
7 real. The dark companions, the
8 dark way, are all illusions.
9 Turn toward the light, for the
10 little spark in you is part
11 of a light so great that
12 it can sweep you out of
13 all darkness forever. For
14 your Father IS your
15 Creator, and you ARE like
16 Him. The Children of Light
17 cannot abide in darkness, for

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(N 8:047)(Ur 428)
1 darkness is NOT in them.
2 T 10 D 6. Do not be deceived by the
3 dark comforters, and never let
4 them enter the mind of God’s
5 Son, for they have no place
6 in His temple. 17 When you are
7 tempted to deny Him,
8 remember that there ARE no
9 other Gods that you CAN place
10 before Him, and accept His
11 Will for you in peace. For
12 you CANNOT accept it otherwise.
13 Only God’s Comforter CAN
14 comfort you. In the quiet of
15 His temple, He waits to
16 give you the peace that is
17 yours. GIVE His peace

17
1 Corinthians 3:16 Do you not know that you are the temple of God and that the Spirit of God dwells in you?

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(N 8:048)(Ur 428)
1 that you may enter the temple,
2 and find it waiting for you.
3 But be holy in the Presence of
4 God, or you will not know 18 you are
5 there. For what is unlike
6 God cannot enter His
7 Mind, because it was not in
8 His Thought, and therefore does not
9 belong to Him. And YOUR
10 mind 19 must be as pure as
11 His, if you would learn 20
12 what belongs to YOU.
13 T 10 D 7. Guard carefully His temple,
14 for He Himself dwells
15 there, and abides in peace.
16 You cannot enter God’s
17 Presence with the dark companions

18
Ur inserts “that”
19
Ur replaces “mind” with “minds”
20
Ur replaces “learn” with “know”

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(N 8:049)(Ur 428-429)
1 beside you, but you also cannot enter
2 alone. All your brothers must
3 enter WITH you, for until you have
4 accepted them, YOU cannot enter.
5 For you cannot understand
6 Wholeness unless YOU are whole,
7 and no part of the Son can be
8 excluded, if he would know the
9 wholeness of his Father.(429)256 T 10 D 8. In
10 your mind you can ACCEPT the whole
11 Sonship, and bless it with the light
12 your Father gave it. Then
13 you will be worthy to dwell in the
14 temple WITH Him, because it is
15 YOUR will not to be alone.
16 God blessed His Son forever.
17 If you will bless him in TIME,

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T 10 E. The Inheritance of God’s Son (*N 946 8:50)


(line 6)
(N 8:050)(Ur 429-430)
1 you will BE in eternity. Time
2 cannot separate you from God, if you use it
3 on BEHALF of the eternal. (430)- 257 -
4

5 T 10 E 1. Never forget that the Sonship is your salvation, for the


6 Sonship is your Soul. As God’s Creation it is yours, and belonging to
7 you, it is His. Your Soul does not need salvation, but your mind needs
8 to learn what salvation IS. You are not saved FROM anything, but you
9 ARE saved FOR glory. Glory is your inheritance, given your Soul by its
10 Creator, that you might EXTEND it. But if you hate part of your own
11 Soul, ALL your understanding is lost, because you are looking on what
12 God creates AS YOURSELF without love. And since what He created IS part
13 of Him, you are denying Him His place in His own altar.

14 T 10 E 2. Could you try to make God homeless, and know YOU are at
15 home? Can the Son deny the Father, WITHOUT believing that the Father
16 has denied HIM? God’s laws hold ONLY for your protection, and they
17 never hold in vain. What you experience, when you deny your father, is
18 still for your protection, for the power of your will cannot be
19 lessened without the intervention of God AGAINST it, and any limitation
20 on YOUR power is NOT the Will of God. Therefore, look ONLY to the power
21 that God gave you to save you, remembering that it is yours BECAUSE it
22 is His, and join with your brothers in His peace.

23 T 10 E 3. The peace of YOUR Soul lies in its limitlessness. Limit the


24 peace you share, and your own Soul MUST be unknown to you. Every altar
25 to God is part of your Soul, because the Light He created is One with
26 Him. Would you cut a brother off from the Light that is yours? You
27 could not do so, if you realized that YOU CAN ONLY DARKEN YOUR OWN
28 MIND. As you bring HIM back, so will YOUR mind return. That is the law
29 of God, for the protection of the wholeness of His Son.

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(N 8:050)(Ur 430)
1
2
3
4
5 T 10 E 4. ONLY YOU CAN DEPRIVE
6 YOURSELF OF ANYTHING. Do not
7 oppose this realization, for it is truly
8 the beginning of the dawn of light. Remember
9 also that the denial of this simple
10 fact takes many forms, and these
11 you must learn to recognize, and
12 oppose steadfastly and WITHOUT
13 EXCEPTION. This is a crucial step
14 in the re-awakening. The beginning phases
15 of this reversal are often quite
16 painful, for as blame is

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(N 8:051)(Ur 430-431)
1 withdrawn from without, there is a
2 strong tendency to harbor it
3 within. T 10 E 5. It is difficult, at first, to
4 realize that this is EXACTLY (431)258 the same
5 thing, for there IS no distinction
6 between within and without. If
7 your brothers are part of YOU, and you
8 blame THEM for your deprivation,
9 you ARE blaming yourself. And
10 you cannot blame yourself WITHOUT
11 blaming them.
12 T 10 E 6. That is why blame
13 must be UNDONE, NOT re-
14 allocated. Lay it to yourself,
15 and you cannot KNOW yourself, for
16 ONLY THE EGO BLAMES AT ALL. Self-
17 blame is therefore ego identification, and

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(N 8:052)(Ur 431)
1 as strong an ego defense as
2 blaming others. YOU CANNOT ENTER
3 GOD’S PRESENCE IF YOU ATTACK HIS
4 SON. When His Son lifts his
5 voice in praise of his Creator,
6 he WILL hear the Voice of his
7 Father. But the Creator cannot be
8 glorified praised without His Son, for
9 their glory is shared, and they are
10 glorified together or not at all.
11 Christ is at God’s altar,
12 waiting to welcome His Son.
13 But come wholly without
14 condemnation, for otherwise you
15 will believe that the door is barred, and you
16 cannot enter.
17 T 10 E 7. The door is NOT barred, and it is

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(N 8:053)(Ur 431)
1 impossible for you to be unable to
2 enter the place where God would
3 have you be. But love yourself
4 with the love of Christ, for so does
5 your Father love you. You
6 CAN refuse to enter, but you CANNOT
7 bar the door which Christ holds
8 open. Come unto me who
9 hold it open FOR you, for
10 while I live, it cannot be shut,
11 and I live forever. God is my
12 Life and YOURS, and NOTHING is
13 denied by God to His Son.
14 Remember that to deny is to REFUSE
15 TO ACCEPT, and EVERYTHING awaits
16 ONLY your acceptance. At God’s
17 altar, Christ waits holds out the

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(N 8:054)(Ur 431)
1 kingdom for the restoration of
2 Himself in YOU.
3 T 10 E 8. God knows His Son
4 as wholly blameless as
5 Himself, and He is approached
6 through the appreciation of His Son.
7 Christ waits for your acceptance
8 of Him as YOURSELF, and His
9 Wholeness as YOURS. For
10 Christ is the Son of God, who
11 lives in his Creator, and
12 shines with His glory. Christ
13 is the extension of the love and the
14 loveliness of God, as perfect
15 as his Creator, and at
16 peace with Him. Blessed is the
17 Son of God, whose radiance

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(N 8:055)(Ur 431-433)
1 is of His Father, and whose
2 glory (432)259 He wills to share as
3 His Father shares it with
4 him. T 10 E 9. There is no condemnation
5 in the Son, for there is no condemnation
6 in the Father. Sharing the perfect
7 love of the Father, the Son
8 must share what belongs to
9 him, for otherwise he will
10 not know the Father nor the
11 Son. Peace be unto you
12 who rest in God, and in whom
13 the whole Sonship rests.(433)– 260 -

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T 10 F. The “Dynamics” of the Ego (*N 952 8:56)


(N 8:056)(Ur 433)
1 T 10 F 1. No-one 21 can escape from
2 illusions unless he looks at
3 them, for not looking is
4 the way they are PROTECTED. There is
5 no need to shrink from
6 illusions, for they cannot be
7 dangerous. We are ready
8 to look more closely at the
9 ego’s thought system,
10 because together we have the lamp that
11 will dispel it, and since
12 you realize you do not WANT it,
13 you MUST be ready. Let
14 us be very calm in
15 doing this, for we are
16 merely looking honestly
17 for truth. The “dynamics”

21
Ur inserts “August 24, 1966”

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(N 8:057)(Ur 433)
1 of the ego will be our lesson
2 for a while, for we must
3 look first at this to look
4 beyond it, since you HAVE
5 made it real. We will
6 UNDO this error quietly
7 together, and then look beyond
8 it to truth. T 10 F 2. What is
9 healing, but the removal of
10 all that STANDS IN THE
11 WAY of knowledge? And
12 how else can one dispel
13 illusions EXCEPT by looking
14 at them directly, WITHOUT
15 protecting them? Be not
16 afraid, therefore, for what you will
17 be looking at IS the source of

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(N 8:058)(Ur 433)
1 fear, but you have learned surely
2 by now, that FEAR IS NOT
3 REAL. We have accepted the fact
4 already that its EFFECTS can
5 be dispelled, merely by
6 denying THEIR reality. The next
7 step is obviously to recognize that
8 WHAT HAS NO EFFECTS DOES
9 NOT EXIST. T 10 F 3. Laws do not
10 operate in a vacuum, and what
11 leads to nothing HAS NOT
12 HAPPENED. If reality is
13 recognized BY ITS EXTENSION, what
14 extends to nothing CANNOT be real.
15 Do not be afraid, then, to
16 look upon fear, for it cannot
17 BE seen. Clarity undoes

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(N 8:059)(Ur 433)
1 confusion by definition, and to
2 look upon darkness through light
3 MUST dispel it.
4 Let us begin this lesson in
5 “ego dynamics,” by understanding that
6 the term itself does not mean
7 anything. In fact, it contains
8 exactly the contradiction in terms
9 that MAKES it meaningless.
10 “Dynamics” implies the
11 power to DO something, and
12 the whole separation fallacy
13 lies in the belief that the ego HAS
14 the power to do ANYTHING. T 10 F 4. The
15 ego is fearful BECAUSE you believe
16 this. But the truth is very
17 simple; ALL POWER IS OF GOD.

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(N 8:060)(Ur 433-434)
1 What is NOT of Him has no
2 power to do ANYTHING. When
3 we look at the ego, then, we are NOT
4 considering dynamics, but
5 delusions. We can surely
6 regard a delusional system
7 without fear, (434)- 261 - for it
8 cannot have any effects if
9 its source is not true.
10 Fear becomes more obviously inappropriate
11 if one recognizes the ego’s
12 GOAL, which is so clearly
13 senseless that any effort
14 exerted on its behalf is
15 NECESSARILY expended on nothing.
16 T 10 F 5. The ego’s goal is quite
17 explicitly EGO AUTONOMY.

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(N 8:061)(Ur 433-434)
1 From the beginning, then, its PURPOSE is to
2 be separate, sufficient unto
3 itself, and independent of any power
4 EXCEPT ITS OWN. This is WHY
5 it is the symbol of separation. Every
6 idea has a purpose, and its
7 purpose is always the natural
8 extension of what it IS.
9 Everything that stems from the
10 ego is the natural outcome of
11 its central belief, and the way
12 to undo its RESULTS, is merely
13 to recognize that their SOURCE
14 is NOT natural, being out of
15 accord with your true nature.
16 T 10 F 6. We once said that to will
17 contrary to God is wishful

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(N 8:062)(Ur 434)
1 thinking, and not real willing.
2 for His Will is One, because
3 the extension of His Will
4 CANNOT be unlike ITSELF.
5 The real conflict you experience,
6 then, is between the ego’s idle
7 wishes and the Will of God, WHICH
8 YOU SHARE. Can this BE
9 a real conflict?
10 Yours is the independence
11 of Creation, NOT of autonomy.
12 Your whole creative function
13 lies in your complete dependence
14 on God, Whose function He
15 shares WITH you. By HIS
16 willingness to share it, He
17 becomes as dependent on you, as

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(N 8:063)(Ur ---)

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(N 8:064)(Ur 434)
1 Love him steadily and
2 entirely, whatever he does,
3 whatever he says, and he will
4 see the miracle that G God
5 and YOU will learn of salvation
6 If this seems hard to
7 do, remember it is what YOU
8 want of ME.

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(N 8:065)(Ur 434)
1 you are on Him. Do not ascribe
2 the ego’s arrogance to Him,
3 Who wills NOT to be independent
4 of YOU. He has included
5 YOU in HIS Autonomy. Can
6 YOU believe that autonomy
7 ? is meaningful APART from
8 Him? T 10 F 7. The belief in EGO
9 autonomy is costing you the
10 knowledge of your dependence on
11 God, IN WHICH YOUR FREEDOM
12 LIES. The ego sees ALL
13 dependency needs as
14 threatening, and has twisted
15 even your longing for God
16 into a means of establishing
17 ITSELF. But do not be

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(N 8:066)(Ur 434-435)
1 deceived by ITS interpretation
2 of your conflict. The ego
3 ALWAYS attacks on behalf
4 of separation. Believing it
5 HAS the power to do this,
6 it, it does nothing else,
7 because its goal of autonomy (435)262
8 IS nothing else. The ego
9 is totally confused about
10 reality, BUT IT DOES NOT
11 LOSE SIGHT OF ITS GOAL.
12 It is much more vigilant than
13 YOU are, BECAUSE it is perfectly
14 certain of its purpose. YOU
15 are confused, because you do
16 NOT know YOURS.
17 T 10 F 8. What you must learn

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(N 8:067)(Ur 435)
1 to recognize is that the LAST thing
2 the ego wishes you to realize, is
3 THAT YOU ARE AFRAID OF IT.
4 For if the ego gives rise
5 to fear, it is DIMINISHING your
6 independence, and WEAKENING
7 your power. Yet its
8 one claim to your allegiance
9 is that it can GIVE
10 power to you. Without
11 THIS belief, you would not
12 listen to it at all. How,
13 then, can its existence continue,
14 if you realize that by
15 accepting it, you ARE
16 belittling yourself, and DEPRIVING
17 yourself of power? T 10 F 9. The ego

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(N 8:068)(Ur 435)
1 can and does allow you to
2 regard yourself as supercilious,
3 unbelieving, “light hearted,”
4 distant, emotionally shallow,
5 callous, uninvolved, and even
6 desperate, BUT NOT REALLY
7 AFRAID. MINIMIZING fear,
8 but NOT its undoing, is the
9 ego’s constant effort, and
10 is indeed the skill at in which
11 it is VERY ingenious. How can
12 it preach separation WITHOUT
13 upholding it through fear, and
14 would you listen to it, if you
15 recognized this IS what
16 it is doing?
17 T 10 F 10. YOUR recognition that

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(N 8:069)(Ur 435)
1 whatever seems to separate you from
2 God is ONLY fear, regardless
3 of the form it takes, and quite
4 apart from HOW THE EGO WANTS
5 TO YOU TO EXPERIENCE IT, is therefore the
6 basic ego threat. Its
7 dream of autonomy is shaken
8 to its foundation by this
9 awareness. For though you
10 may countenance a false
11 idea of independence, you will NOT
12 accept the cost of fear, IF
13 YOU RECOGNIZE IT. Yet
14 this IS the cost, and the ego CANNOT
15 minimize it. For if you
16 overlook love, you are overlooking
17 YOURSELF, and you MUST fear

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(N 8:070)(Ur 435-436)
1 UNreality BECAUSE YOU HAVE
2 DENIED YOURSELF. (436)263 By
3 believing that you have successfully
4 attacked truth, YOU ARE
5 BELIEVING THAT ATTACK
6 HAS POWER. Very simply,
7 then, YOU HAVE BECOME AFRAID OF YOURSELF.
8 And no one wills to learn
9 what he believes would DESTROY
10 him.
11 T 10 F 11. If the ego’s goal of
12 autonomy COULD be accomplished
13 GOD’S purpose could be
14 DEFEATED, and this IS
15 impossible. Only by
16 learning the lesson of what
17 fear IS, can you finally

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(N 8:071)(Ur 436)
1 learn to distinguish the possible from
2 the impossible, and the false from the true.
3 According to the ego’s teaching,
4 ITS goal CAN be accomplished,
5 and GOD’S Purpose can NOT.
6 According to the Holy Spirit’s teaching,
7 ONLY God’s Purpose IS
8 accomplishment, and it has
9 is ALREADY accomplished.
10 T 10 F 12. God is as dependent on you as
11 you are on Him, because HIS
12 autonomy ENCOMPASSES yours,
13 and is therefore incomplete WITHOUT
14 it. You can only ESTABLISH
15 your autonomy by identifying
16 WITH Him, and FULFILLING YOUR
17 FUNCTION AS IT EXISTS IN TRUTH.

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(N 8:072)(Ur 436)
1 The ego believes that to
2 accomplish ITS goal IS
3 happiness. But it is given
4 YOU to know that GOD’S
5 function IS yours, and
6 happiness CANNOT be found
7 apart from your joint will.
8 Recognize only that the
9 ego’s goal, which you have pursued
10 quite diligently, has
11 merely brought you FEAR, and
12 it becomes difficult to maintain
13 that FEAR is happiness.
14 T 10 F 13. UPHELD by fear, this IS what
15 the ego would have you believe.
16 Yet God’s Son is not
17 insane, and CANNOT believe it.

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(N 8:073)(Ur 436-437)
Let him but RECOGNIZE it, and
he will NOT accept it.
For only the insane would
choose fear IN PLACE of
love, and only the insane
could believe that love
can be gained by ATTACK.
But the sane KNOW that
only attack COULD
produce fear, from which
the love of God COMPLETELY
protects them.(437)- 264 -

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(N 8:074)(Ur ---)

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(N 8:075)(Ur 437)
1 T 10 F 14. The ego analyzeds; the Holy Spirit ACCEPTS.
2 The appreciation of wholeness comes ONLY through
3 acceptance,
4 for to analyze MEANS to separate out. The
5 attempt to understand totality by BREAKING IT
6 UP is clearly the characteristically contradictory
7 approach of the ego to everything. Never
8 forget that the ego believes that power,
9 understanding AND TRUTH lie in separation.
10 And to ESTABLISH this belief it MUST
11 attack. Unaware that the belief cannot
12 BE established, and obsessed with the conviction
13 that separation IS salvation, the ego attacks
14 everything it perceives, by breaking it up
15 into small and disconnected parts,
16 without meaningful relationships, and thus
17 without meaning. The ego will ALWAYS
18 substitute chaos for meaning, for if
19 separation is salvation, harmony is a threat.
20 T 10 F 15. The ego’s interpretations of the laws of
21 perception are, and would HAVE to be, the
22 exact opposite of the Holy Spirit’s. The ego
23 FOCUSES ON ERROR, and OVERLOOKS TRUTH.
24 It makes real every mistake it

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(N 8:076)(Ur 437)
1 perceives, and with characteristically circular reasoning,
2 concludes that, BECAUSE of the mistake,
3 consistent truth must be meaningless.
4 The next step, then, is obvious. If consistent
5 truth is meaningless, INCONSISTENCY
6 must be true if truth has meaning.
7 Holding error clearly in mind, and protecting
8 what it has made real, the ego
9 proceeds to the next step in its thought
10 system; that error is real, and TRUTH
11 IS ERROR.
12 T 10 F 16. The ego makes no attempt to
13 UNDERSTAND this, and it is clearly not
14 understandable. But the ego does
15 make EVERY attempt to DEMONSTRATE
16 it, and THIS it does constantly.
17 Analyzing to ATTACK meaning, the ego
18 DOES succeed in overlooking it, and
19 is left with a series of fragmented
20 perceptions IN WHICH IT UNIFIES ON BEHALF
21 OF ITSELF. This, then, becomes the
22 universe it perceives and it is this universe
23 which, in turn, becomes its demonstration

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(N 8:077)(Ur 437)
1 of its own reality.(438)265 T 10 F 17. Do not underestimate
2 the appeal of its the ego’s demonstrations to those
3 who would listen. Selective perception
4 chooses its witnesses carefully, and its
5 witnesses ARE consistent. The case
6 for insanity IS strong to the insane.
7 For reasoning ends at its
8 beginning, and no thought system
9 transcends its source. Yet reasoning
10 without meaning CANNOT demonstrate
11 anything, and those who are convinced
12 by it, MUST be deluded. Can the
13 ego teach truly, when it overlooks
14 truth? Can it perceive what it
15 has DENIED? Its witnesses DO
16 attest to its DENIAL, but hardly
17 to WHAT it has denied. The ego looks
18 straight at the Father and does not see Him,
19 for it has denied His Son.
20 T 10 F 18. Would YOU remember the Father?
21 Accept His Son and you WILL remember
22 Him. Nothing can demonstrate that
23 His Son is unworthy, for nothing

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(N 8:078)(Ur 438)
1 can prove that a lie is true. What
2 you see of His Son through the eyes of the
3 ego is a demonstration that His Son
4 does not exist, yet where the Son is, the
5 Father MUST be. Accept what
6 God does NOT deny, and HE will
7 demonstrate its truth. The witnesses
8 for God stand in His Light and
9 behold what HE created. Their
10 silence is the sign that they have beheld
11 God’s Son, and in the Presence of Christ,
12 THEY need demonstrate nothing, for
13 Christ speaks to them of Himself and
14 of His Father. They are silent
15 because Christ speaks to them, and it is
16 His words that THEY speak.
17 T 10 F 19. Every brother you meet becomes
18 a witness for Christ or for the ego,
19 depending on what you perceive in him.
20 Everyone convinces you of WHAT YOU
21 WANT TO PERCEIVE, and of the reality of the
22 Kingdom you have chosen for your vigilance.
23 Everything you perceive is a witness to the

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T 10 G. Experience and Perception (*N 975 8:79)


(line 15)
(N 8:079)(Ur 438-439)
1 thought-system YOU WANT TO BE TRUE.
2 Every brother has the power to release
3 you, IF YOU WILL TO BE FREE. You cannot
4 accept false witness of him, unless
5 you have evoked false witnesses
6 AGAINST him. If HE speaks not
7 of Christ to YOU, YOU spoke not of
8 Christ to him. You hear but
9 your own voice, and if Christ speaks
10 through you, YOU will hear Him.
11
12
13 (439)266
14 T 10 G 1. It is impossible not to believe what you
15 see, but it is equally impossible to see what
16 you do NOT believe. Perceptions are built
17 up on the basis of experience, and
18 experience leads to beliefs. It is not until
19 BELIEFS are fixed that perceptions
20 stabilize. In effect, then, what
21 you believe you DO see. That
22 is what I meant when I said,
23 “Blessed are ye who have not seen
24 and still believe,” for those who

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(N 8:080)(Ur 439)
1 believe in the Resurrection WILL see it. The
2 Resurrection is the complete triumph of
3 Christ over the ego, not by attack,
4 but by transcendence. For Christ
5 DOES rise above the ego and all its
6 works, and ascends to the Father and
7 HIS Kingdom.
8 T 10 G 2. Would you join in the resurrection
9 or the crucifixion? Would you condemn
10 your brothers or free them? Would
11 you transcend YOUR prison and
12 ascend to the Father? For these questions are
13 all the same, and are answered
14 together. There has been much
15 confusion about what perception
16 means, because the same word is
17 used both for awareness and for the
18 INTERPRETATION of awareness. Yet you
19 cannot BE aware without interpretation,
20 and what you perceive IS your interpretation.
21 This course is perfectly clear. You do
22 not see it clearly because you are
23 interpreting AGAINST it, and therefore do
24 not BELIEVE it. And if belief

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(N 8:081)(Ur 439-440)
1 determines perception, you do NOT perceive
2 what it means and therefore do not ACCEPT it.
3 T 10 G 3. Yet different experiences lead to
4 different beliefs, and with them different
5 perceptions. For perceptions are learned
6 WITH beliefs, and experience teaches. 22 I
7 am leading you to a new kind of
8 experience which you will become less and
9 less willing to deny. Learning of
10 Christ is easy, for to perceive with Him
11 involves no strain at all. HIS perceptions
12 are your NATURAL awareness, and it is only the
13 distortions which YOU introduce that
14 tire you. Let the Christ in you
15 interpret FOR you, and do not try to
16 limit what you see by narrow little
17 beliefs which are unworthy of God’s Son.
18 For until Christ comes into His Own,
19 the Son of God WILL see himself as
20 fatherless.(440)267
21 T 10 G 4. I am YOUR resurrection and YOUR
22 life. You live in me because you
23 live in God. And everyone lives
24 in YOU, as YOU live in everyone. Can

22
FIP Errata suggests the insertion of “Yet different experiences lead to different beliefs, and with them different perceptions. 5 For

perceptions are learned <with> beliefs, and experience does teach.”

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(N 8:082)(Ur 440)
1 you, then, perceive unworthiness in a brother
2 and NOT perceive it in yourself? And can
3 you perceive it in yourself and NOT perceive it
4 in God? Believe in the resurrection because
5 it has BEEN accomplished, and it has
6 been accomplished IN YOU. This is as true
7 now as it will ever be. For 23 the
8 Resurrection is the Will of God, which
9 knows no time and no exceptions.
10 But make no exceptions yourself, or you will
11 not perceive what has been accomplished
12 FOR you. For we ascend unto the
13 Father together, as it was in the beginning, is now,
14 and ever shall be, for such is the nature
15 of God’s Son as His Father created him.
16 (441)268

23
Ur has only a comma, not a full stop here.

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(N 8:083)(Ur 441)
1 T 10 G 5. Do 24 not underestimate the power of the
2 devotion of God’s Son, nor the power of
3 the god he worships over him. For
4 he places HIMSELF at the altar of his
5 god, whether it be the god he made
6 or the God Who created him. That is
7 why his slavery is as complete as
8 his freedom, for he will obey
9 ONLY the god he accepts. The god
10 of the crucifixion demands that he
11 crucify, and his worshippers obey.
12 In his name they crucify THEMSELVES,
13 believing that the power of the Son
14 of God is born of sacrifice and
15 pain. The God of the resurrection demands
16 nothing, for He does not will to
17 TAKE AWAY. He does not require
18 obedience, for obedience implies submission.
19 He would only have you learn your
20 OWN will and follow it, not in the
21 spirit of sacrifice and submission,
22 but in the gladness of freedom.
23 T 10 G 6. Resurrection must compel your

24
Ur inserts “ 31 August, 1966”

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(N 8:084)(Ur 441)
1 allegiance gladly because it is the symbol of
2 joy. Its whole compelling power lies
3 in the fact that it represents what YOU want
4 to be. The freedom to leave behind
5 everything that hurts you and
6 humbles you and frightens you cannot be
7 thrust upon you, but it CAN be
8 offered you through the grace of God. And you
9 can ACCEPT it by His grace, for
10 God IS gracious to His Son, accepting
11 him without question as His own.
12 Who, then, is YOUR own? The Father
13 has given you all that is His, and
14 He Himself is yours WITH them.
15 Guard them in their Resurrection, for
16 otherwise you will not awake in God,
17 safely surrounded by what is yours
18 forever.
19 T 10 G 7. You will not find peace until
20 you have removed the nails from the hands of
21 God’s Son and taken the last thorn from
22 his forehead. The Love of God surrounds
23 His Son whom the god of the crucifixion

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(N 8:085)(Ur 441-442)
1 condemns. Teach not that I died in
2 vain. Teach rather THAT I DID
3 NOT DIE by demonstrating that I
4 LIVE IN YOU. For the UNDOING of the
5 crucifixion of God’s Son is the work of the
6 Redemption, in which everyone ???
7 has a part of equal value.
8 God does not judge His blameless
9 Son. (442)269 Having given HIMSELF to
10 him, how could it be otherwise?
11 T 10 G 8. You have nailed YOURSELF to a cross and
12 placed a crown of thorns upon your own
13 head. Yet you CANNOT crucify
14 God’s Son, for the Will of God cannot
15 die. His Son HAS BEEN redeemed
16 from his own crucifixion, and you cannot assign
17 to death whom God has given eternal
18 life. The dream of crucifixion of God’s
19 Son still lies heavy on your eyes, but
20 what you see in dreams is not reality.
21 While you perceive the Son of God as
22 crucified you are asleep. And as long
23 as you believe that YOU can crucify
24 him you are only having a nightmare.

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(N 8:086)(Ur 442)
1 You who are beginning to wake are still aware
2 of dreams and have not yet forgotten them.
3 The forgetting of dreams and the awareness
4 of Christ comes with the awakening of others
5 to SHARE your Redemption. T 10 G 9. You will awaken
6 to your OWN call, for the Call to awake is
7 WITHIN you. If I live in you, you ARE
8 awake. But 25 you must see the works I
9 do through you, or you will not perceive that
10 I have done them UNTO you. Do not
11 set limits on what you believe I can
12 accomplish do THROUGH you, or you will not
13 accept what I can do FOR you. For it is
14 done ALREADY, and unless you give ALL
15 that you have received, you will not know that
16 your Redeemer liveth and that YOU have awakened
17 WITH Him. Redemption is recognized ONLY by
18 sharing it. T 10 G 10. God’s Son IS saved.
19 Bring only THIS awareness to the Sonship,
20 and you will have a part in the Redemption as
21 valuable as mine. For your part
22 MUST 26 be LIKE mine if you learn it of
23 me. If you believe that YOURS is limited,
24 YOU are limiting MINE. There is no order of

25
Ur replaces “But” with “Yet”
26
Ur does not emphasize this word

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(N 8:087)(Ur 442)
1 difficulty in miracles because all of God’s
2 Sons are of equal value, and their equality
3 is their Oneness. The whole power of God is
4 in every part of Him, and nothing contradictory
5 to His Will is either great or small.
6 What does not exist at all HAS no
7 size and no measure. To God ALL
8 things are possible. And to Christ it is
9 given to be LIKE the Father.
10 (443)- 270 -

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T 10 H. The Problem and the Answer (*N 984 8:88)


(N 8:088)(Ur 443)
1 T 10 H 1. The world as YOU perceive it cannot have been
2 created by the Father, for the world is NOT as
3 you see perceive it. God created ONLY the eternal,
4 and everything YOU see is perishable. Therefore
5 there must be another world which you do
6 NOT see. The Bible speaks of a
7 NEW Heaven and a NEW earth, yet
8 this cannot be literally true, for
9 the eternal are not RE-created. But to
10 PERCEIVE anew is merely to
11 perceive again, implying that
12 before YOU WERE NOT PERCEIVING AT ALL. What,
13 then, is the world that awaits your
14 perception WHEN YOU SEE IT? Every
15 loving thought that the Son of God
16 ever had is eternal. Those
17 which his mind perceived in this
18 world are the world’s only reality.
19 They are 27 perceptions, because he still believes
20 that he is separate, yet they are
21 eternal, because they are loving. And BEING
22 loving, they are like the Father, and
23 therefore cannot die.
24 T 10 H 2. The real world can ACTUALLY

27
Ur inserts “still”

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(N 8:089)(Ur 443)
1 BE PERCEIVED. All that is necessary is a
2 willingness to perceive nothing ELSE.
3 For if you perceive both good AND evil,
4 you are accepting both the false AND the true,
5 AND MAKING NO DISTINCTION BETWEEN THEM.
6 The ego sees SOME good, but never
7 ONLY good. That is WHY its
8 perceptions are so variable. It does not
9 reject goodness entirely, for this you
10 could not accept, but it always ADDS
11 something that is NOT real TO the real,
12 thus CONFUSING ILLUSION AND REALITY.
13 For perceptions cannot be partly true. If
14 you believe in truth AND illusion you CANNOT TELL
15 WHICH IS TRUE.
16 T 10 H 3. To establish your PERSONAL autonomy,
17 you tried to create UNLIKE your Father,
18 BELIEVING what you made to be capable
19 of BEING unlike Him. Yet everything
20 in what you have made that IS true, IS
21 like Him. Only this is the real world,
22 and perceiving ONLY this will lead you to the
23 real Heaven because IT WILL MAKE YOU

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(N 8:090)(Ur 443-444)
1 CAPABLE OF UNDERSTANDING IT. The perception of
2 goodness is not knowledge, but the denial
3 of the OPPOSITE of goodness enables you to
4 perceive a condition in which opposites
5 do not exist. And this IS the condition
6 of knowledge. WITHOUT this awareness,
7 you have NOT met its conditions, and until
8 you do you will not know that it is yours
9 already.(444)- 271 - T 10 H 4. You have made many ideas
10 which you have placed between yourselves and your
11 Creator, and these beliefs are the world
12 as YOU perceive it. Truth is not
13 absent here, but it IS obscure. You do not
14 know the difference between what you have made
15 and what God created, and so you do
16 not know the difference between what you have
17 made, and what YOU have created.
18 To believe that you can perceive the real world
19 is to believe that you can know yourself.
20 You CAN know God, because it is His
21 Will to BE known. The real world is
22 all that the Holy Spirit has saved for
23 you, out of what you have made, and

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(N 8:091)(Ur 444)
1 to perceive only this is salvation
2 because it is the recognition that reality
3 is ONLY WHAT IS TRUE.
4 T 10 H 5. This is a very simple course.
5 Perhaps you do not feel that a course which,
6 in the end, teaches nothing more than
7 that only reality is true is necessary.
8 BUT DO YOU BELIEVE IT? When you
9 have perceived the real world, you will recognize
10 that you did NOT believe it. But the
11 swiftness with which your new and ONLY
12 real perception will be translated
13 into knowledge, will leave you only an
14 instant to realize that this judgment
15 is true. And then everything you
16 made will be forgotten, the good
17 and the bad, the false and the true. For as
18 heaven and earth become one, even the
19 real world will vanish from your sight.
20 The end of the world is not its destruction,
21 but its TRANSLATION into Heaven. The
22 RE-INTERPRETATION of the world is the transfer
23 of ALL perception to knowledge.

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(N 8:092)(Ur 444-445)
1 T 10 H 6. The Bible tells you to become as little
2 children. Little children recognize that
3 they do not understand what they perceive, and
4 so they ASK WHAT IT MEANS. Do
5 not make the mistake of believing that YOU
6 understand what YOU perceive, for its
7 meaning IS lost to you. But the Holy Spirit
8 has saved its meaning FOR you, and
9 if you will LET Him interpret it FOR
10 you, He will restore to you what you have
11 thrown away. As long as you THINK
12 YOU KNOW its meaning, you will see no
13 need to ask it OF Him. You do
14 not know the meaning of ANYTHING you
15 perceive. NOT ONE THOUGHT YOU HOLD IS WHOLLY
16 TRUE. T 10 H 7. The recognition of this is your firm
17 beginning. You are not misguided; you have
18 accepted no guide at all. Instruction
19 in perception is your (445)‐ 272 - great need, FOR YOU
20 UNDERSTAND NOTHING. ?
21 ? RECOGNIZE this, but do not accept
22 it, for understanding is your inheritance.
23 Perceptions are learned, and you are not
24 without a Teacher. But your willingness to

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(N 8:093)(Ur 445)
1 learn of Him depends on your willingness to
2 question EVERYTHING you have learned
3 OF YOURSELF, for you who have learned
4 amiss should not be your own teachers.
5 should not be your own teachers. No-one
6 can withhold truth, except from himself.
7 Yet God will not refuse the answer He
8 GAVE you. Ask, then, for what is
9 yours, but which you did NOT make, and do
10 not defend yourself AGAINST truth. T 10 H 8. YOU
11 made the problem which God HAS answered.
12 Ask yourselves, therefore, but one simple question;
13 “do I want the problem or do I want the
14 answer?” Decide for the answer, and
15 you WILL have it, for you will see it as it is,
16 and it is yours already.
17 You complain that this course is
18 not sufficiently specific for you to
19 understand it AND USE IT. Yet it has been
20 VERY specific, and YOU HAVE NOT DONE WHAT
21 IT SPECIFICALLY ADVOCATES. This is not a
22 course in the play of ideas, but in their
23 PRACTICAL APPLICATION. Nothing could
24 be more specific than to be told very

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(N 8:094)(Ur 445)
1 clearly, that if you ask you WILL receive. T 10 H 9. The Holy
2 Spirit
3 will answer EVERY specific problem, as
4 long as you believe that problems ARE
5 specific. His answer is both many
6 and one, as long as you believe you who that the
7 are One are IS are many.
8 You must Realize that YOU ARE
9 AFRAID OF HIS SPECIFICITY, for fear of
10 what you think it will DEMAND of you.
11 Yet only by asking will you learn that
12 nothing that is of God demands
13 ANYTHING of you. God GIVES; He
14 does NOT take. You are refusing
15 to ask, because you have confused believe that asking with is
16 TAKING, and you do not interpret perceive it as
17 sharing. 28 The Holy Spirit will give you only
18 what is yours, and will take nothing in
19 return. For what is yours IS
20 everything, and you share it WITH God.
21 This IS its reality. Would the Holy Spirit,
22 Who wills only to RESTORE, be capable
23 of MISinterpreting the question you must ask to
24 learn His answer?

28
Through the extensive mark-up we can discern two variants, an originally written passage and an edited passage. First the original
starting at line 13. “You are refusing to ask, because you have confused asking with TAKING, and you do not interpret it as sharing.”
This is edited to: “You are refusing to ask, because you believe that asking is TAKING, and you do not perceive it as sharing.

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(N 8:095)(Ur 445446)
1 T 10 H 10. You HAVE heard the answer, but you have
2 misunderstood the QUESTION. You have believed that to
3 ask for guidance of the Holy Spirit, IS TO ASK
4 FOR DEPRIVATION. Little children of
5 God, you do not understand your Father.
6 (446)- 273 - You believe in a world that takes because
7 you believe that you can get by taking.
8 But BY that perception, you have lost
9 sight of the real world. You are
10 afraid of the world AS YOU SEE IT, but the
11 real world is still yours for the asking.
12 Do not deny it TO yourself, for it
13 can ONLY free you. Nothing of God
14 will enslave His Son, whom He
15 created free and whose freedom is
16 protected by HIS Being. T 10 H 11. Blessed
17 are you who will ask the truth of
18 God without fear, for only thus
19 can you learn that His answer
20 IS the release from fear.
21 Beautiful Child of God, you
22 are asking only for what I
23 promised you. Do you believe I
24 would DECEIVE you? The Kingdom of

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(N 8:096)(Ur 446)
1 Heaven IS within you. Believe that
2 the truth is in me, for I KNOW that
3 it is in YOU. God’s Sons have
4 nothing which they do not share.
5 Ask for truth of any Son of God,
6 and you have asked it of me. No one of
7 us but has the answer in him, to
8 give to anyone who asks it OF
9 him. Ask anything of God’s Son,
10 and His Father will answer you, for Christ
11 is not deceived in His Father and His
12 Father is not deceived in Him.
13 T 10 H 12. Do not, then, be deceived in your
14 brother, and see only his loving
15 thoughts as his reality, for by
16 denying that his mind is split, YOU WILL
17 HEAL YOURS. Accept him as His
18 Father accepts him, and heal him
19 unto Christ, for Christ is his
20 healing AND YOURS. Christ is the
21 Son of God Who is in no way
22 separate from His Father, Whose EVERY
23 thought is as loving as the
24 Thought of His Father, by which He

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(N 8:097)(Ur 446-447)
1 was created. Be not deceived in God’s
2 Son, for thereby you MUST be deceived
3 in yourself. And being deceived in
4 yourself you ARE deceived in your Father, in
5 Whom no deceit is possible.
6 T 10 H 13. In the real world, there is no
7 sickness, for there is no separation and
8 no division. Only loving thoughts
9 are recognized, and because no-one is
10 without YOUR help, the Help of God
11 goes with YOU everywhere. As you become
12 willing to ACCEPT this Help BY
13 ASKING FOR IT, you will give it
14 BECAUSE YOU WANT IT. Nothing will be
15 beyond your healing power, because
16 nothing will be denied your simple
17 request. What problems will not
18 disappear in the presence (447)- 274 - of God’s
19 Answer? Ask, then, to learn of
20 the reality of your brother BECAUSE THIS IS
21 WHAT YOU WILL PERCEIVE IN HIM, and you will
22 see your beauty reflected in HIM.
23 T 10 H 14. Do not accept your brother’s
24 variable perception of himself, for

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(N 8:098)(Ur 447)
1 his split mind is yours, and you will
2 not accept YOUR healing without his.
3 For you share the real world as you
4 share Heaven, and his healing IS
5 yours. To love yourself is to
6 HEAL yourself, and you cannot perceive
7 part of you as sick and reach 29 your
8 OWN goal. Brother, we heal
9 together as we live together, and love
10 together. Be not deceived in
11 God’s Son, for he is one with himself,
12 and One with his Father. Love him
13 who is beloved of His Father, and
14 you will learn of the Father’s Love for YOU.
15 T 10 H 15. If you perceive offense in
16 a brother, pluck the offense from
17 your mind, for you are offended by
18 Christ, and are deceived in Him.
19 HEAL in Christ and be not offended
20 by Him, for there is no offense IN
21 Him. If what you perceive offends
22 you, you are offended in YOURSELF, and are
23 condemning God’s Son, whom God
24 condemneth not. Let the Holy Spirit

29
Ur has “achieve” in place of “reach”

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(N 8:099)(Ur 447)
1 remove ALL offense of God’s Son
2 against himself and perceive no-one
3 but through HIS guidance, for He
4 would save you from ALL condemnation.
5 Accept His healing power, and
6 use it for all He sends you,
7 for He wills to heal the Son of God
8 in whom He is not deceived.
9 T 10 H 16. Children perceive terrifying
10 ghosts and monsters and dragons, and
11 they are terrified. But if they ask
12 someone they trust for the REAL
13 meaning of what they perceive, and are
14 willing to LET THEIR INTERPRETATION GO
15 IN FAVOR OF REALITY, their fear goes with
16 it. 30 When a child is helped to
17 translate his “ghost” into a familiar
18 white curtain, his “monster” into a
19 shadow and his “dragon” into a
20 dream, he is no longer afraid, and
21 laughs happily at his own fear.
22 You, my children, are afraid of your
23 brothers, and of your Father and of
24 YOURSELVES. But you are merely DECEIVED

30
Ur replac4es “it” with “them”

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(N 8:100)(Ur 447-448)
1 in them. T 10 H 17. Ask what they ARE of the Teacher
2 of Reality, and hearing His answer, you too
3 will laugh at your fears and replace them with peace.
4 For fear lies (448) - 275 - not in reality, but in the minds
5 of children who do not UNDERSTAND it.
6 It is only their LACK OF UNDERSTANDING that
7 frightens them, and when they learn to
8 perceive truly, they are not afraid.
9 And because of this, they will ask for
10 truth again, when they are frightened.
11 It is not the REALITY of your brothers, or your
12 Father, or yourself which frightens
13 you. You do not know what they ARE, and
14 so YOU perceive them as ghosts and
15 monsters and dragons. T 10 H 18. ASK of their
16 reality from the One Who knows it,
17 and He will tell you what they are.
18 For you do NOT understand them, and
19 because you are deceived by what you see, you
20 NEED reality to dispel your fears.
21 Would you not exchange your fears for
22 truth if the exchange is yours for the
23 asking?

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(N not found in Notes)(Ur 448)


1 For if God is not deceived in you, you can be deceived only
2 in YOURSELF. But you can learn the truth of yourself of the
3 Holy Spirit, Who will teach you that, as part of God,
4 deceit in YOU is impossible. When you perceive yourself
5 without deceit, you will accept the real world in place of
6 the false one you have made. And then your Father will lean
7 down to you, and take the last step for you, by raising you
8 unto Himself. 31

31
This page occurs in the Ur as part of the previous paragraph (10 H 18) but so far has not been found in the Notes.

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A Course in Miracles Volume I Chapter 11 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 11 - GOD'S PLAN FOR SALVATION ........................................................................................... 1


T 11 A. Introduction (*N 997 8:101).................................................................................................. 1
(N 8:101)(Ur 449) ............................................................................................................................ 1
T 11 B. The Judgment of the Holy Spirit (*N 998 8:102) ................................................................ 2
(N 8:102)(Ur 449) ............................................................................................................................ 2
(N 8:103)(Ur 449-450)..................................................................................................................... 3
(N 8:104)(Ur 450) ............................................................................................................................ 4
(N 8:105)(Ur 450) ............................................................................................................................ 5
(N 8:106)(Ur 450) ............................................................................................................................ 6
(N 8:107)(Ur 450-451)..................................................................................................................... 7
(N 8:108)(Ur 451-452)..................................................................................................................... 8
T 11 C. The Mechanism of Miracles (*N 1005 8:909) ...................................................................... 9
(N 8:109)(Ur 452) ............................................................................................................................ 9
(N 8:110)(Ur 452-453)................................................................................................................... 10
(N 8:111)(Ur 453) .......................................................................................................................... 11
(N 8:112)(Ur 454) .......................................................................................................................... 12
(N 8:113)(Ur 454) .......................................................................................................................... 13
(N 8:114)(Ur 454-455)................................................................................................................... 14
(N 8:115)(Ur 454-455-456)............................................................................................................ 15
(N 8:116)(Ur 456) .......................................................................................................................... 16
(N 8:117)(Ur 456) .......................................................................................................................... 17
(N 8:118)(Ur 457) .......................................................................................................................... 18
(N ---)(Ur 457) ............................................................................................................................... 19
(N 8:119)(Ur 457-458)................................................................................................................... 20
(N 8:120)(Ur 458) .......................................................................................................................... 21
(N 8:121)(Ur 458) .......................................................................................................................... 22
(N 8:122)(Ur ---) ............................................................................................................................ 23
T 11 D. The Investment in Reality (*N 1019 8:123) ....................................................................... 24
(N 8:123)(Ur 459) .......................................................................................................................... 24
(N 8:124)(Ur 459-460)................................................................................................................... 25
(N 8:125)(Ur 460) .......................................................................................................................... 26
(N 8:126)(Ur 461) .......................................................................................................................... 27
(N 8:127)(Ur 461) .......................................................................................................................... 28
(N 8:128)(Ur 461) .......................................................................................................................... 29
(N 8:129)(Ur 462) .......................................................................................................................... 30
T 11 E. Seeking and Finding (*N 1026 8:130)................................................................................. 31
(N 8:130)(Ur 462-463)................................................................................................................... 31
(N 8:131)(Ur 463) .......................................................................................................................... 32
(N 8:132)(Ur 463-464)................................................................................................................... 33
(N 8:133)(Ur 464) .......................................................................................................................... 34
(N 8:134)(Ur ---) ............................................................................................................................ 35
(N ---)(Ur 464) ............................................................................................................................... 36
T 11 F. The Sane Curriculum (*N 1031 8:135)............................................................................... 37
(N 8:135)(Ur 465) .......................................................................................................................... 37
(N 8:136)(Ur 465) .......................................................................................................................... 38
(N 8:137)(Ur 465) .......................................................................................................................... 39

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(N 8:138)(Ur 465-466)................................................................................................................... 40
(N 8:139)(Ur 466) .......................................................................................................................... 41
(N 8:140)(Ur 466) .......................................................................................................................... 42
(N 8:141)(Ur 466) .......................................................................................................................... 43
(N 8:142)(Ur 466-467)................................................................................................................... 44
(N 8:143)(Ur 467) .......................................................................................................................... 45
(N 8:144)(Ur 467) .......................................................................................................................... 46
(N 8:145)(Ur 467) .......................................................................................................................... 47
(N 8:146)(Ur 467-468)................................................................................................................... 48
T 11 G. The Vision of Christ (*N 1043 8:147/149) ......................................................................... 49
(N 8:147)(Ur 468-469)................................................................................................................... 49
(N 8:148)(Ur ---) ............................................................................................................................ 50
(N 8:149)(Ur 469) .......................................................................................................................... 51
(N 8:150)(Ur 469) .......................................................................................................................... 52
(N 8:151)(Ur 469-470)................................................................................................................... 53
(N 8:152)(Ur 470) .......................................................................................................................... 54
(N 8:153)(Ur 470-471)................................................................................................................... 55
T 11 H. The Guide for Miracles (*N 1049 8:153) ........................................................................... 56
(N 8:154)(Ur 471) .......................................................................................................................... 56
(N 8:155)(Ur 471-472)................................................................................................................... 57
(N 8:156)(Ur 472) .......................................................................................................................... 58
(N 8:157)(Ur 473) .......................................................................................................................... 59
(N 8:158)(Ur 473-474)................................................................................................................... 60
(N 8:159)(Ur 474) .......................................................................................................................... 61
(N 8:160)(Ur 474) .......................................................................................................................... 62
(N 8:161)(Ur 474-475)................................................................................................................... 63
(N 8:162)(Ur 474-475)................................................................................................................... 64
(N ---)(Ur 475-476) ........................................................................................................................ 65
T 11 I. Reality and Redemption (*N 1059 8:163) ........................................................................... 67
(N 8:163)(Ur 477) .......................................................................................................................... 67
(N 8:164)(Ur 477) .......................................................................................................................... 68
(N 8:165)(Ur 478) .......................................................................................................................... 69
(N 8:166)(Ur 478-479)................................................................................................................... 70
(N 8:167)(Ur 479) .......................................................................................................................... 71
T 11 J. Guiltlessness and Invulnerability (*N 1064 8:168) ............................................................ 72
(N 8:168)(Ur 479-480)................................................................................................................... 72
(N 8:169)(Ur 480) .......................................................................................................................... 73
(N 8:170)(Ur 480-481)................................................................................................................... 74
(N 8:171)(Ur 481) .......................................................................................................................... 75
(N 8:172)(Ur 481-482)................................................................................................................... 76
(N 8:173)(Ur 482) .......................................................................................................................... 77
(N 8:174)(Ur 482) .......................................................................................................................... 78
(N 8:175)(Ur 483) .......................................................................................................................... 79
(N 8:176)(Ur 483) .......................................................................................................................... 80
(N 8:177)(Ur 483-484)................................................................................................................... 81
(N 8:178)(Ur 484) .......................................................................................................................... 82

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Chapter 11 - God's Plan for Salvation


T 11 A. Introduction (*N 997 8:101)
(N 8:101)(Ur 449)
1 T 11 A 1. (449)- 276 - You 1 have been told not to make error
2 real, and the way to do this is very simple.
3 If you WANT to believe in error, you would HAVE
4 to make it real, because it is not true.
5 But TRUTH is real in its OWN right,
6 and to believe in truth, YOU DO NOT HAVE TO DO
7 ANYTHING. Understand that you do not
8 respond to stimuli, but to STIMULI AS YOU
9 INTERPRET THEM. Your interpretation thus becomes
10 the JUSTIFICATION for the response. That is
11 why analyzing the motives of others is
12 hazardous to YOU. If you decide
13 that someone is REALLY trying to
14 attack you, or desert you or
15 enslave you, you will respond as
16 if he had actually DONE so, BECAUSE
17 you have made his error REAL to you.
18 To interpret error is to GIVE IT
19 POWER, and, having done this, you WILL
20 overlook truth.
21 T 11 A 2. The analysis of ego motivation
22 is very complicated, very obscuring,
23 and NEVER without the risk of your own
24 ego involvement. The whole process

1
Ur inserts “September 8, 1966”

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T 11 B. The Judgment of the Holy Spirit (*N 998 8:102)


(N 8:102)(Ur 449)
1 represents a clear-cut attempt to
2 demonstrate YOUR OWN ability to understand
3 what you perceive. This is demonstrated
4 by the fact that you REACT to your
5 interpretations as if they WERE
6 correct, and control your reactions
7 behaviorally, BUT NOT EMOTIONALLY.
8 This is quite evidently a
9 mental split, in which you have attacked the
10 integrity of your mind, and pitted
11 one level within it against another.
12 T 11 B 1. There is but one interpretation
13 of ALL motivation that makes any
14 sense, and, because it is the Holy Spirit’s judgment,
15 it requires no effort at all on your
16 part. Every loving thought is
17 true. EVERYTHING ELSE is an
18 appeal for healing and help. That
19 is what it IS, regardless of the form
20 it takes. Can anyone be
21 justified in responding with anger to
22 a plea for help? No response
23 can BE appropriate EXCEPT the willingness
24 to give it TO him, for this and ONLY this

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(N 8:103)(Ur 449-450)
1 is what he is ASKING for. Offer
2 him anything ELSE, and YOU are assuming the
3 right to attack his reality, by
4 interpreting it AS YOU SEE FIT.
5 T 11 B 2. Perhaps the danger of this to your
6 OWN mind is not yet fully
7 apparent. But this by no
8 means indicates signifies that it is not
9 perfectly clear. If you maintain (450)– 277 –
10 that an appeal for help is
11 something ELSE, you will REACT to
12 something else, and your response will
13 be inappropriate to reality as IT
14 is, but NOT to your perception OF it.
15 This is poor reality testing by
16 definition. There is nothing to prevent
17 you from recognizing ALL calls for
18 help as exactly what they are,
19 EXCEPT YOUR OWN PERCEIVED NEED TO
20 ATTACK. It is only THIS that makes
21 you willing to engage in endless
22 “battles” with reality, in which you DENY
23 the reality of the need for healing by
24 making IT unreal.

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(N 8:104)(Ur 450)

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(N 8:105)(Ur 450)
1 T 11 B 3. You would not do this
2 except for your UNWILLINGNESS to
3 perceive reality, WHICH YOU WITHHOLD FROM
4 YOURSELF. It is surely good advice
5 to tell you not to judge what you do
6 not understand. No-one with a
7 personal investment is a reliable
8 witness, for truth for him has
9 become what he WANTS it to be.
10 If you are unwilling to perceive an
11 appeal for help AS WHAT IT IS,
12 it is because YOU are unwilling to give
13 help, AND RECEIVE IT. The analysis of
14 the ego’s “real” motivation is the
15 modern equivalent of the inquisition.
16 For in both, a brother’s errors are
17 “uncovered,” and he is then attacked
18 FOR HIS OWN GOOD. What can
19 this be, BUT projection? For HIS
20 errors lay in the minds of his
21 INTERPRETERS, for which they punished
22 HIM.
23 T 11 B 4. Whenever you fail to recognize
24 a call for help, you are REFUSING help.

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(N 8:106)(Ur 450)
1 Yet would you maintain that you do not
2 NEED it? Yet this IS what you are
3 maintaining when you refuse to recognize
4 a brother’s appeal. For only by
5 ANSWERING his appeal, can YOU be
6 helped. Deny him YOUR help,
7 and you will NOT perceive God’s answer
8 to YOU. The Holy Spirit does NOT need your
9 help in interpreting motivation, but
10 you DO need HIS. ONLY
11 appreciation is an appropriate response to your
12 brother. Gratitude is due him
13 for both his loving thoughts, and
14 his appeals for help, for
15 both are capable of bringing love
16 into YOUR awareness, IF YOU PERCEIVE THEM TRULY.
17 And ALL your sense of strain comes
18 from your attempts NOT to do just this.
19 T 11 B 5. How simple, then, is God’s
20 plan for salvation. There is but one
21 response to reality, for reality
22 evokes no conflict at all. There
23 is but one Teacher of Reality, Who
24 understands what it is. He does

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(N 8:107)(Ur 450-451)
1 NOT change His mind about
2 reality, because REALITY does not
3 change. Although YOUR (451)- 278 - interpretations of
4 reality are meaningless in your divided
5 state, His remain consistently
6 true. He GIVES them to you because
7 they are FOR you.
8 T 11 B 6. Do not attempt to “help” a
9 brother in YOUR way, for you cannot
10 help YOURSELVES. But hear
11 his call for the help of God, and
12 you will recognize your OWN need for
13 the Father. Your interpretations of HIS 2
14 need is your interpretation of YOURS.
15 By giving help, you are ASKING
16 FOR IT. And if you perceive but
17 this one need in yourself, you WILL
18 be healed. For you will recognize
19 God’s answer as you want it to
20 be, and if you want it in truth, it will
21 be truly yours. Every appeal you
22 answer in the Name of Christ, brings
23 the remembrance of your Father closer
24 to YOUR awareness. For the sake of YOUR

2
Ur replaces “HIS” with “your brother’s “

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(N 8:108)(Ur 451-452)
1 need, then, hear every call for help
2 as what it is, so God can
3 answer YOU.
4
5 (452)279
6 T 11 B 7. By 3 applying the Holy Spirit’s interpretation
7 of the reactions of others more and more
8 consistently, you will gain an increasing
9 awareness that HIS criteria are
10 equally applicable to YOURS. 4 For
11 to RECOGNIZE fear is not enough to
12 escape FROM it, although the recognition IS
13 necessary to demonstrate the NEED for
14 escape. The Holy Spirit must still TRANSLATE
15 it into truth. If you were LEFT with the
16 fear, having RECOGNIZED it, you would have
17 taken a step AWAY from reality,
18 not TOWARDS it. Yet we have
19 repeatedly emphasized the need to recognize
20 fear, and face it WITHOUT DISGUISE,
21 as a crucial step in the undoing of the
22 ego. Consider how well the Holy Spirit’s
23 interpretation of the motives of others will

3
Ur inserts “Sept. 9, ‘66”
4
Ur replaces “YOURS” with “YOU.”

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T 11 C. The Mechanism of Miracles (*N 1005 8:909)


(N 8:109)(Ur 452)
1 serve you then.
2 T 11 B 8. Having taught you to accept only
3 loving thoughts in others, and to regard
4 everything else as an appeal for
5 help, He has taught you that FEAR
6 is an appeal for help. This is
7 what RECOGNIZING it really means.
8 If you do NOT PROTECT it, HE
9 will re-interpret it. That is the
10 ultimate value TO YOU in learning to
11 perceive attack as a call
12 for love. We have learned surely that
13 fear and attack are inevitably associated.
14 If ONLY attack produces fear, and
15 if you see attack as the call for
16 help that it IS, the REALITY of fear
17 MUST dawn upon you. For fear
18 IS a call for love, in unconscious recognition
19 of what has been denied. Fe
20 T 11 C 1. Fear is a symptom of your deep
21 sense of loss. If, when you
22 perceive it in others, you learn to
23 SUPPLY the loss, the basic CAUSE
24 of fear is removed. Thereby you

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10
(N 8:110)(Ur 452-453)
1 teach yourself that fear does not
2 exist IN YOU, for you have in YOURSELF, the
3 means for removing it, and have
4 DEMONSTRATED this by GIVING it.
5 Fear and love are the only emotions of which
6 you are capable. One is false, for
7 it was made out of denial, and denial
8 DEPENDS on the real belief in what is
9 denied for its OWN existence (453)- 280 –
10 T 11 C 2. By interpreting fear
11 correctly, as a positive affirmation
12 of the underlying belief it masks, 5 you
13 are undermining its perceived
14 usefullness by rendering it useless.
15 Defenses which do not work AT ALL are
16 AUTOMATICALLY discarded. If you
17 raise what fear conceals to
18 CLEAR-CUT, UNEQUIVOCAL PRE-DOMINANCE,
19 fear becomes meaningless. You have
20 denied its power to conceal love,
21 which was its only purpose. The mask which
22 YOU have drawn across the face of Love
23 has disappeared.

5
Ur capitalizes “positive affirmation of the underlying belief it masks”

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11
(N 8:111)(Ur 453)
1 T 11 C 3. If you would look upon Love, which
2 IS the world’s reality, how could
3 you do better than to recognize, in
4 every defense AGAINST it, the underlying
5 appeal FOR it? And how could
6 you better learn of its reality, than
7 by answering the appeal for it by
8 GIVING it? The Holy Spirit’s interpretation of
9 fear DOES dispel it, for the
10 AWARENESS of truth cannot BE denied.
11 Thus does the Holy Spirit replace fear with
12 love, and translate error into truth.
13 And thus will YOU learn of Him
14 how to replace your dream of
15 separation with the fact of unity.
16 For the separation is only the DENIAL
17 of union, and, correctly interpreted,
18 attests to your eternal knowledge
19 that union is true. (454) - 281 - And miracles
20 are merely the translation of denial into
21 Truth.
22
23
24

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12
(N 8:112)(Ur 454)
1 T 11 C 4. Miracles are merely the denial translation
2 of knowledge and denial of truth.
3 translation of denial into truth. 6 If to
4 love oneself is to HEAL oneself, those who
5 are sick do NOT love themselves. Therefore, they
6 are asking for the love that would
7 heal them, but which they are DENYING TO
8 THEMSELVES. If they knew the truth about
9 themselves, they could not be sick. The task
10 of the miracle-worker thus becomes to
11 DENY THE DENIAL OF TRUTH. The sick must
12 heal THEMSELVES, for the truth is IN them.
13 But, having OBSCURED it, the light in ANOTHER
14 mind must shine into theirs, because
15 that light IS theirs.
16 T 11 C 5. The light in them shines as
17 brightly, REGARDLESS of the density of the
18 fog that obscures it. If you give
19 no power to the fog to obscure the light,
20 it HAS none, for it has power ONLY
21 because the Son of God gave power TO
22 it. He must HIMSELF withdraw
23 that power, remembering that all power

6
In the Notes this sentence is reworded crossed out and repeated three times.

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(N 8:113)(Ur 454)
1 is of God. you can remember this for
2 all the Sonship. 7 Do not allow your
3 brother not to remember, for his
4 forgetfullness is YOURS. But YOUR
5 remembering is HIS, for God cannot be
6 remembered alone. THIS IS WHAT YOU
7 HAVE FORGOTTEN. To perceive the healing of
8 your brother as the healing of yourself, is
9 thus the way to remember God. For
10 you forgot your brothers WITH Him, and God’s
11 answer to your forgetting is but the way to
12 remember. T 11 C 6. Perceive in sickness but
13 another call for love, and offer your
14 brother what he believes he cannot offer HIMSELF.
15 Whatever the sickness, there is but one
16 remedy. You will be made whole as
17 you MAKE whole, for to perceive in
18 sickness the appeal for health, is to
19 recognize in hatred the call for love.
20 And to give a brother what he
21 REALLY wants, is to offer it unto
22 yourself. For your Father wills you to
23 know your brother AS yourself. Answer
24 HIS call for love, and YOURS is

7
Ur emphasizes “YOU CAN REMEMBER THIS FOR ALL THE SONSHIP”

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14
(N 8:114)(Ur 454-455)
1 answered. Healing is the love of Christ
2 for His Father, and for HIMSELF.
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (455) - 282 -

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15
(N 8:115)(Ur 454-455-456)
1
2 T 11 C 7. You 8 have no idea of the intensity of
3 your wish to get rid of each other. This
4 does NOT mean that you are not strongly
5 impelled TOWARD each other, but it
6 DOES mean that LOVE IS NOT THE ONLY
7 EMOTION. Because your love has
8 become more in awareness, the conflict can
9 no longer be “settled” by your
10 previous attempts to MINIMIZE the fear.
11 The love makes attack untenable,
12 BUT YOU STILL FEEL THE FEAR. Instead of
13 trying to resolve it directly, you have a
14 strong tendency to TRY TO ESCAPE
15 FROM THE LOVE. Yet this is the LAST
16 thing you would want to ESCAPE
17 from. And even if you did, you
18 can escape from everything ELSE, but
19 not from this. Be glad indeed
20 that there IS no escape from salvation. 9(456)283 10
21 T 11 C 8. You do not realize how much you
22 hate each other. You will not get rid
23 of this until you DO realize it, for

8
Ur inserts “Sept. 13, 66”
9
This page and the next covering paragraphs T 11 C 7 though T 11C 10 show up as Special Message 7 and do not show up in the
subsequent HLC manuscript, indicating that the Scribes viewed this material as “private” and not part of the Course. While this page
and the next have two separate dates typed at the beginning of each page, those dates may represent the date of typing rather than the
date of original dictation. In the Notes this material shows up on pages 1011 (8:115) through
10
Ur inserts “
Sept. 14, ‘6610

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(N 8:116)(Ur 456)
1 UNTIL then, you will think you want to get
2 rid of EACH OTHER and KEEP THE HATRED.
3 Yet if you are each other’s salvation, what can
4 this mean except that you PREFER
5 attack to salvation? Be glad
6 that neither your reality nor your
7 salvation is a matter of your
8 preference, for you HAVE much cause
9 for joy. But that the cause is
10 NOT of your making is surely obvious.
11 You DO hate and fear each other, and your
12 love, which is very real, is TOTALLY
13 obscured by it. How can you
14 know the meaning of love UNLESS it is
15 total?
16 T 11 C 9. This will be a very difficult
17 period for you, but it will not be so
18 for long. You are in danger, but you
19 WILL be helped, and nothing will
20 happen. But you cannot remain
21 in darkness, and this will BE the way
22 out. Look as calmly as you can
23 upon hatred, for if we are to

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(N 8:117)(Ur 456)
1 deny the denial of truth, we must
2 first RECOGNIZE what we are denying.
3 Remember that knowledge PRECEDES
4 denial, and that the separation was a
5 descent from magnitude to littleness.
6 And so the way back is to retrace
7 the way to magnitude.
8 T 11 C 10. Your hatred is not real, But it
9 is real to you. IT HIDES WHAT
10 YOU REALLY WANT. Surely you are
11 willing to look upon what
12 you do NOT want without fear,
13 EVEN IF IT FRIGHTENS YOU, if you can
14 thereby get rid of it? For
15 you CANNOT escape salvation, and you
16 WILL not escape fear until you
17 WANT salvation. Be not
18 afraid of this journey into fear,
19 for it is not your destination. And
20 we will walk through it in safety,
21 for peace is not far, and you will be
22 led in its light. (457)- 284 -

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(N 8:118)(Ur 457)
1 T 11 C 11. Remember what we said
2 about the frightening perceptions of
3 little children, which terrify them because
4 they do not understand them. 11 If they ASK for
5 enlightenment, AND ACCEPT IT, their
6 fears vanish. But if they
7 HIDE their nightmares, they will KEEP
8 them. It is easy to help an uncertain
9 child, for he recognizes that he does not
10 know what his perceptions mean. 12
11 But you believe you DO know. Little
12 children, you are hiding your heads
13 under the covers of the heavy blankets
14 you have laid upon yourselves. You are
15 hiding your nightmares in the darkness of
16 your own certainty, and refusing to
17 open your eyes and LOOK AT THEM.
18 T 11 C 12. Let us not save nightmares,
19 for they are not fitting offerings for
20 Christ, and so they are not fit gifts
21 for YOU. Take off the covers,
22 and look at what you are afraid of.
23 Only the ANTICIPATION will frighten you, for
24 the reality of nothingness cannot be

11
T6F5
12
T 10 H 6

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(N ---)(Ur 457)
13
frightening. Let us not delay this, for your dream of
hatred will not leave you without help, and help is here.
Learn to be quiet in the midst of turmoil, for quietness is
the END of strife, and this is the journey to peace. Look
straight at every image that rises to delay you, for the
goal is inevitable, because it is eternal.
T 11 C 13. The goal of love is but your right, and it belongs
to you DESPITE your preference. YOU STILL WILL WHAT GOD
WILLS, and no nightmare can defeat a Child of God in his
purpose. For your purpose was given you by God, and you
must accomplish it, BECAUSE it is His Will. Awake and
remember your purpose, for it is YOUR will to do so. What
has been accomplished FOR you MUST be yours. Do not let
your hatred stand in the way of

13
Given the page break occurs mid-sentence and that the number of words missing is about right for a Notes page in this section, it
seems likely that this represents a missing page of the Notes rather than a later “dictated without notes” interpolation.

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(N 8:119)(Ur 457-458)
1 love, for NOTHING can withstand the
2 love of Christ for His Father, or
3 His Father’s love for Him.
4 T 11 C 14. A little while, and you WILL see me. For
5 I am not hidden because you are hiding.
6 I will awaken you as surely as I
7 awakened myself, for I awoke
8 FOR you. In MY Resurrection is YOUR
9 release. Our mission is to ESCAPE
10 CRUCIFIXION; (458)- 285 - not Redemption. Trust
11 in my help, for I did not walk alone,
12 and I will walk with you, as our Father
13 walked with me. Did you not know
14 that I walked with Him in peace?
15 And does not that mean that
16 peace goes with US on the journey?
17 T 11 C 15. There is no fear in perfect love. 14 We will
18 but be making perfect TO you
19 what is ALREADY perfect IN you.
20 You do not fear the UNKNOWN, but the KNOWN.
21 You will not fail in your mission, because I
22 failed not in mine. Give me but a
23 little trust, in the name of the COMPLETE
24 trust I have in you, and we will easily

14
I John 4:18 There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made
perfect in love.

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(N 8:120)(Ur 458)
1 accomplish the goal of perfection together.
2 For perfection IS, and cannot be denied.
3 To deny the denial of perfection is not
4 as 15 difficult as the denial of truth. And
5 what we can accomplish together MUST
6 be believed, when you SEE it as
7 accomplished. You who have tried to
8 banish love have not succeeded. But
9 you who choose to banish fear WILL
10 succeed.
11 T 11 C 16. The Lord is with you, 16 yet but you know
12 it not. Yet your Redeemer liveth, 17 and
13 abideth in you in the peace out of which
14 He was created. Would you not not
15 exchange THIS awareness for the awareness
16 of your fear? When we have OVERCOME
17 fear, not by hiding it, not by
18 minimizing it, not by denying
19 its full import in ANY way, THIS IS
20 WHAT YOU WILL REALLY SEE. You cannot
21 lay aside the obstacle to real vision
22 without looking upon it, for to
23 lay aside means to judge AGAINST.

15
Ur replaces “as” with “so”
16
2 Chronicles 15:2 and he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin: the LORD is
with you, while ye be with him; and if ye seek him he will be found of you; but if ye forsake him he will forsake you.
17
Job 19:25 But I know that my redeemer liveth, and that he shall stand up at the last upon the earth:

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(N 8:121)(Ur 458)
1 If YOU will look, the Holy Spirit will judge, AND
2 WILL JUDGE TRULY. He cannot shine
3 away what YOU keep hidden, for
4 you have not offered it TO Him, and He
5 CANNOT take it FROM you.
6 T 11 C 17. We therefore are embarking on an
7 organized, well-structured, and
8 carefully planned program, aimed
9 at learning how to offer to the
10 Holy Spirit everything you do NOT want.
11 HE knows what to DO with it. You
12 do NOT know how to use
13 what He knows. Whatever is revealed
14 to Him that is not of God, is gone.
15 But you must reveal it to YOURSELF in
16 perfect willingness, for otherwise His
17 knowledge remains useless TO you.
18 Surely He will not fail to help
19 you, since help is His ONLY
20 purpose. Do you not have greater
21 reason for fearing the world, as
22 you perceive it, than for looking
23 at the cause of fear, and letting it
24 go forever? (459)286

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(N 8:122)(Ur ---)
18
1 He is in a very deep sleep and must more
2 resistant to waking than you are. The ???
3 problem with him is that he is a passive
4 resistance, which implies a giving over
5 of will. Will always induces a state
6 of resistance and therefore depression. Tell
7 him that no one can resign from the
8 Sonship, since membership is not
9 optional. He has been looking for
10 someone to FORCE HIS WILL AWAY, because
11 he thought it was the cause of his trouble.
12 Since the course has placed such
13 consistent emphasis ON will, and SINCE
14 HE AGREES WITH THE EMPHASIS, his past
15 adjustment is threatened. That is
16 why he cold not sleep. His past
17 continues to “haunt” him BECAUSE he
18 is giving up the belief in ghosts.
19 Tell him again not to be afraid
20 of ghosts and remind him that he HAS
21 no past. The return of the will is what he
22 WANTS. No one can accept it but himself.

18
This page, which is not copied in the Urtext appears to be a personal message to Helen which was intended for her and not for “The
Course.” It’s omission then, would be consistent with the editing instructions.

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T 11 D. The Investment in Reality (*N 1019 8:123)


(N 8:123)(Ur 459)
1 T 11 D 1. I 19 once asked if you were willing to
2 sell 20 all you have, and give to the poor and
3 follow me. This is what I meant: If
4 you had no investment in anything in this
5 world, you could teach the poor where THEIR
6 treasure IS. The poor are merely those who
7 have invested wrongly, and they are poor indeed!
8 And because they are in need, it is given to you to
9 help them, since you are among them.
10 Consider how perfectly your lesson would
11 be learned, IF YOU WERE UNWILLING TO SHARE
12 THEIR POVERTY. For their For poverty is lack,
13 and there is but one lack, since there is but one
14 need.
15 T 11 D 2. Suppose a brother insists on
16 having you do something you think you do not want to
17 do. 21 The very fact of his insistence
18 should tell you that HE BELIEVES SALVATION
19 LIES IN IT. If you insist on refusing, and
20 experience a quick response of
21 opposition, YOU are believing that YOUR salvation
22 lies in NOT doing it. You, then, are making
23 the same mistake that HE is, and are

19
Ur inserts “Sept. 16”
20
Luke 18:22 And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the
poor, and thou shalt have treasure in heaven: and come, follow me.
21
Matthew 5:38-48 Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, resist not him that is
evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take
away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him two. Give to him that asketh
thee, and from him that would borrow of thee turn not thou away. Ye have heard that it was said, Thou shalt love thy neighbor, and
hate thine enemy: but I say unto you, love your enemies, and pray for them that persecute you; that ye may be sons of your Father who
is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that
love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than
others? do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect.

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(N 8:124)(Ur 459-460)
1 making his error real to both of you. Insistence
2 means INVESTMENT, and what you invest in is
3 ALWAYS related to your notion of salvation.
4 The question is always two-fold; first, WHAT is to be
5 saved, and
6 second, how can it be saved?
7 T 11 D 3. Whenever you become angry 22 with a
8 brother, for WHATEVER reason, you are
9 believing that the EGO is to be saved, AND TO BE
10 SAVED BY ATTACK. If HE attacks, you
11 are agreeing with this belief, and if YOU
12 attack, you are reinforcing it. REMEMBER
13 THAT THOSE WHO ATTACK ARE POOR. Their
14 poverty asks for gifts, NOT for further
15 impoverishment. You who could help
16 them are surely acting destructively, if
17 you accept their poverty AS YOURS. If
18 you had not invested AS THEY HAD,
19 it would never occur to you to overlook their
20 need.(460)287 T 11 D 4. RECOGNIZE WHAT DOES NOT MATTER,
21 and if your brothers ask you for something 23 “outrageous,”
22 do it BECAUSE it does not matter. Refuse,
23 and your OPPOSITION establishes that it DOES
24 matter to you. It is only you, therefore, who
25 have MADE the request outrageous, for nothing

22
Matthew 5:22 but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever
shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of
fire.
23
Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

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(N 8:125)(Ur 460)
1 can BE asked OF you, and EVERY request
2 of a brother is FOR you. Why would you
3 insist in DENYING him? For to do so
4 is to deny yourself, and impoverish both.
5 HE is asking for salvation, as YOU are.
6 Poverty is of the ego, and never of God. No
7 “outrageous” request CAN be made of one
8 who recognizes what is valuable, and
9 wants to accept nothing else.
10 T 11 D 5. Salvation is for the mind, and it is
11 attained through peace. This is the only thing
12 that CAN be saved, and the ONLY way to
13 save it. Any response OTHER than
14 love, arises from a confusion about both
15 the “what” and the “how” of salvation. And
16 this is the ONLY answer. Never lose
17 sight of this, and never allow yourself to
18 believe, even for an instant, that there
19 is another answer. For you will surely
20 place yourself among the poor, who
21 do not understand that they dwell in
22 abundance and that salvation is come.(461)- 288 –

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(N 8:126)(Ur 461)
1 T 11 D 6. To 24 identify with the ego is to attack
2 yourself, and MAKE YOURSELF POOR. That
3 is why everyone who identifies with the ego
4 FEELS DEPRIVED. What he EXPERIENCES
5 is then depression or anger, but what
6 he DID is to exchange his love self
7 love for self hate, MAKING HIM
8 AFRAID OF HIMSELF. He does NOT realize
9 this. Even if he is fully aware of
10 ANXIETY, he does NOT perceive its
11 source AS HIS OWN EGO IDENTIFICATION, and
12 he ALWAYS tried to handle it
13 by making some sort of insane
14 “arrangement” with the world. He ALWAYS
15 perceives this world as OUTSIDE HIMSELF, for
16 this is crucial to his adjustment. He
17 does NOT realize that HE MAKES THIS WORLD,
18 for there IS no world outside him.
19 T 11 D 7. If only the loving thoughts of
20 God’s Son ARE the world’s reality, the real
21 world MUST be IN HIS MIND. And
22 everything else MUST be illusion.
23 His insane thoughts, too, must be

24
Ur inserts Sept. 20, 1966

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(N 8:127)(Ur 461)
1 in his mind, but an INTERNAL conflict
2 of this magnitude he cannot tolerate. For a
3 split mind IS endangered, and the recognition
4 that it encompasses COMPLETELY opposed
5 thoughts within itself IS intolerable.
6 Therefore, the mind projects the split, NOT the
7 reality. EVERYTHING you perceive as the
8 outside world, is merely your
9 attempt to maintain your ego identification,
10 for everyone believes that identification is
11 salvation.
12 T 11 D 8. But consider what has happened,
13 for thoughts have consequences to the thinker.
14 You are AT ODDS with the world as you
15 perceive it because you think IT is antagonistic
16 to you. THIS IS A NECESSARY CONSEQUENCE OF WHAT YOU HAVE
17 DONE. You have projected outward what IS
18 antagonistic to what is inward, and therefore
19 you would HAVE to perceive it this way.
20 That is why you MUST realize that your hatred
21 IS in your mind, and NOT OUTSIDE IT, before you
22 can get rid of it. And why you MUST
23 get rid of it, BEFORE you can ex perceive the world
24 as it really is.

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(N 8:128)(Ur 461)
1 T 11 D 9. Long ago we said that God so
2 loved the world 25 that He gave it TO His
3 only-begotten Son that whosoever
4 believeth on him should never see death.
5 God DOES love the real world, and those
6 who perceive its reality (462)- 289 - CANNOT see the
7 world of death. For death is not OF the
8 real world, in which everything is eternal.
9 God gave you the real world in exchange
10 for the one you made, out of your split
11 mind, and which IS the symbol of death. For
12 if you could REALLY separate yourselves from the
13 Mind of God, you WOULD die. And the
14 world you perceive IS a world of separation.
15 T 11 D 10. You were willing to accept even
16 death to deny your Father. But He
17 would not have it so, and so it is NOT so. You
18 still could not will against Him, and that
19 is why you have no control over the world you
20 made. It is NOT a world of will, because
21 it is governed by the willingness desire to be unlike
22 Him. And this desire IS NOT WILL. The world
23 you made is therefore totally chaotic, governed

25
John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but
have eternal life.

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(N 8:129)(Ur 462)
1 by arbitrary and senseless “laws,” and
2 without meaning of ANY kind. For it was
3 made out of what you do NOT
4 want, projected FROM your mind, because
5 you were AFRAID of it.
6 T 11 D 11. Yet this world is ONLY in the
7 mind of its maker, along with his
8 REAL salvation. Do not believe it is
9 outside of yourself, for only by
10 recognizing WHERE it is, will you gain
11 control over it. For you DO have
12 control over your mind, for the mind is the
13 mechanism of decision. If you will
14 recognize that ALL attack which you
15 perceive, is in your own mind, and
16 NOWHERE ELSE, you will at last have placed
17 its source, and where it began it must
18 end. For in this place also lies
19 salvation. The altar of God, where
20 Christ abideth, is there.
21 T 11 D 12. You have
22 defiled the altar, but NOT the world. But
23 Christ has placed the Atonement on the
24 altar FOR you. Bring your perceptions

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T 11 E. Seeking and Finding (*N 1026 8:130)


(N 8:130)(Ur 462-463)
1 of the world to this altar, for it is the
2 altar to truth. There you will see
3 your vision changed, and there you will
4 learn to see truly. From this place,
5 where God and His Son dwell in
6 peace, and where you are welcome, you
7 will look out in peace, and behold the
8 world truly. But to find the place,
9 you must relinquish your investment in
10 the world as YOU have projected it, allowing the Holy
11 Spirit
12 to project the real world to you, from the
13 altar of God. (463)- 290 -
14 T 11 E 1. The ego is certain that love is
15 dangerous, and this is always its central
16 teaching theme. It never PUTS it
17 this way; on the contrary, everyone who believes
18 that the ego is salvation is intensely
19 engaged in the SEARCH for love. Yet
20 the ego, though encouraging the search very
21 actively, makes one proviso; - do not
22 FIND it. Its dictates, then, can be
23 summed up simply as, “Seek but and
24 do NOT find.” This is the ONE promise that

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(N 8:131)(Ur 463)
1 it holds out to you, and the one promise IT
2 WILL KEEP. For the ego pursues its goal
3 with fanatic insistence, and its reality
4 testing, though severely impaired, is completely
5 consistent.
6 T 11 E 2. The search which the ego undertakes
7 is therefore bound to be defeated. And since it
8 also teaches that IT is your identification, its
9 guidance leads you to a journey which
10 MUST end in perceived SELF defeat.
11 For the ego CANNOT love, and in its frantic
12 search FOR love, it is seeking WHAT IT
13 IS AFRAID TO FIND. The SEARCH is inevitable,
14 because the ego is part of your mind, and because
15 of its source, the ego is not wholly
16 split off, or it could not be believed
17 at all. For it is your mind that BELIEVES
18 in it, and gives existence TO it. Yet it is
19 ALSO your mind that has the power to
20 DENY its existence, and you will surely
21 do so when you realize exactly
22 what the journey it sets you IS.
23 T 11 E 3. It is surely obvious that no

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(N 8:132)(Ur 463-464)
1 one WANTS to find WHAT WOULD
2 UTTERLY DEFEAT HIM. Being UNABLE
3 to love, the ego would be totally
4 inadequate in Love’s presence, for it
5 could not respond at all. YOU would
6 HAVE to abandon its guidance, for
7 it would be quite apparent that it
8 had NOT taught you the response
9 pattern you NEED. The ego will therefore
10 DISTORT love, and teach you that
11 LOVE calls forth the responses the
12 ego CAN teach. Follow its teaching,
13 then, and you will SEARCH for love, BUT WILL
14 NOT RECOGNIZE IT.
15 T 11 E 4. But DO you realize that the
16 ego MUST set you on a journey that
17 cannot BUT lead to a sense of
18 futility. (and depression? once??) To seek and
19 NOT to find is hardly joyous.
20 Is this the promise YOU would keep? The Holy Spirit
21 offers you another promise, and one that will lead to joy.
22 For (464)- 291 - HIS promise is always, “Seek and you WILL
23 find,” 26
24 and under HIS guidance you cannot BE
25 defeated. His is the journey to

26
Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

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(N 8:133)(Ur 464)
1 ACCOMPLISHMENT, and the goal HE sets
2 before you He WILL GIVE YOU. For He
3 will never deceive God’s Son, Whom
4 He loves with the love of the Father.
5 T 11 E 5. You WILL undertake a journey,
6 because you are not at home in this world.
7 And you WILL search for your home, whether
8 you know where it is or not. If you
9 believe it is OUTSIDE yourself, the search
10 will be futile, for you will be seeking
11 where it is NOT. You do not know how
12 to look within yourself, for you DO NOT
13 BELIEVE YOUR HOME IS THERE. Yet the Holy Spirit
14 knows it FOR you, and He will guide
15 you TO your home, because that is His Mission.
16 As He fulfills HIS mission, He will
17 teach you YOURS. For your mission is the
18 same as His. By guiding your
19 BROTHERS home, you are but following HIM.

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(N 8:134)(Ur ---)

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(N ---)(Ur 464)
T 11 E 6. 27Behold the Guide your Father gave you, that you
might learn you have eternal life. For death is not your
Father’s Will nor yours, and whatever is true IS the Will
of the Father. You pay no price for life, for that was
given you, but you DO pay a price for death, and a very
heavy one. If death is your treasure, you will sell
everything else 28 to purchase it. And you will believe that
you HAVE purchased it BECAUSE you have sold everything
else. BUT YOU CANNOT SELL THE KINGDOM OF HEAVEN. Your
inheritance can neither be bought NOR sold. There can BE no
disinherited parts of the Sonship, for God is whole, and
all his extensions are like Him.
T 11 E 7. The Atonement was not the price of your wholeness,
but it WAS the price of your AWARENESS of your wholeness.
For what you chose to “sell” had to be kept FOR you, since
you COULD not “buy” it back. Yet YOU must invest in it, not
with money, but WITH YOUR SPIRIT. For Spirit is Will, and
will IS the “price” of the Kingdom. Your inheritance awaits
only the recognition that you have BEEN redeemed. The Holy
Spirit guides you into Life Eternal, but YOU must
relinquish your investment in death, or you will not see
it, though it is all around you.

(465)292

27
While this could represent either a later “dictated without notes” interpolation or a missing page from the original notebooks, the
size, which is about right for a single notebook page and the continuity of theme seems consistent with it being a missing page. It’s
position at the break point between notebooks means that if it is a missing page, it would have been either the last of the previous or
the first of the next, and again the first or last page is more likely than any other to get lost.
28
Matthew 13:45 Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls:
Matthew 13:46 and having found one pearl of great price, he went and sold all that he had, and bought it.

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T 11 F. The Sane Curriculum (*N 1031 8:135)


(N 8:135)(Ur 465)
1 T 11 F 1. Only 29 love is strong because
2 it is UNDIVIDED. The strong do not
3 attack, because they see no need to
4 do so. BEFORE the idea of
5 attack can enter your mind, YOU
6 MUST HAVE PERCEIVED YOURSELF AS
7 WEAK. Because you had attacked
8 yourself, and BELIEVED THAT THE
9 ATTACK WAS EFFECTIVE, you
10 behold yourself as weakened.
11 No longer perceiving yourself
12 and all your brothers as equal,
13 AND REGARDING YOURSELF AS WEAKER,
14 you attempt to “equalize” the situation YOU HAVE
15 MADE. You use attack to do so,
16 because you believe that ATTACK WAS SUCCESSFUL

29
Ur inserts “Sept. 21, ‘66”

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(N 8:136)(Ur 465)
1 IN WEAKENING YOU.
2 T 11 F 2. That is why the recognition of your
3 OWN invulnerability is so important
4 in the restoration of your sanity.
5 For if you accept your invulnerability,
6 you are recognizing that ATTACK HAS
7 NO EFFECT. Although you have
8 attacked yourself, and very
9 brutally, you will demonstrate
10 that NOTHING HAPPENED.
11 Therefore, by attacking, you have NOT DONE
12 ANYTHING. Once you realize
13 this, there is no longer any SENSE
14 in attack, for it
15 manifestly DOES NOT
16 WORK, it cannot PROTECT you.
17 But the recognition of your

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(N 8:137)(Ur 465)
1 invulnerability has more than merely
2 negative value.
3 T 11 F 3. If your attacks on
4 yourself FAILED to weaken
5 you, YOU ARE STILL STRONG. You
6 therefore HAVE no need to “equalize” the
7 situation to ESTABLISH your strength.
8 But you will never realize the utter
9 uselessness of attack, EXCEPT
10 by recognizing that your
11 attack on YOURSELF had no
12 effects. For others DO react to
13 attack, if they perceive it, and if you
14 ARE trying to attack them, you will
15 be unable to avoid interpreting
16 this as reinforcement. The ONLY

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(N 8:138)(Ur 465-466)
1 place where you can cancel
2 out ALL reinforcement, is IN
3 YOURSELF. For YOU are always
4 the first point of your own
5 attack, and if this has never
6 been it HAS no
7 consequences. (466)- 293 –
8
9 T 11 F 4. The 30 Holy Spirit’s Love is your
10 strength, for yours is
11 divided, and therefore not real.
12 You could not trust your own
13 love, when you have ATTACKED it.
14 You cannot learn of PERFECT love
15 with a split mind, because
16 a split mind HAS MADE

30
Ur inserts “Sept. 22, 1966”

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(N 8:139)(Ur 466)
1 ITSELF A POOR LEARNER. You
2 tried to make the separation eternal,
3 because you wanted to RETAIN the
4 characteristics of creation, WITH YOUR OWN
5 CONTENT.
6 T 11 F 5. Creation is NOT of you, and
7 poor learners need special
8 teaching. You have learning
9 handicaps in a very literal
10 sense. There are areas in which your
11 skill is 31 so impaired, that you
12 can progress only under
13 constant clear-cut direction,
14 provided by a teacher who
15 can TRANSCEND your limited
16 resources. He BECOMES your

31
Ur has “There are areas in your learning skills that are so impaired, that you can progress …”

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(N 8:140)(Ur 466)
1 resource, because OF YOURSELF, you
2 CANNOT learn. The learning situation in which
3 you place yourself IS
4 impossible, and IN this situation, you
5 clearly require a special
6 teacher, and a special curriculum.
7 T 11 F 6. Poor learners are not good
8 choices for teachers, either
9 for themselves or for anyone
10 else. You would hardly
11 turn to THEM to establish
12 the curriculum by which they can
13 ESCAPE their limitations. If
14 they understood what is BEYOND them,
15 they would not BE handicapped.
16 You do NOT know the meaning
17 of love, and this IS your handicap.

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(N 8:141)(Ur 466)
1 Do not attempt to teach YOURSELVES
2 what you do not understand, and do not
3 try to set up curriculum
4 goals, where yours have clearly
5 failed. For YOUR learning goal
6 has been NOT TO LEARN, and this
7 CANNOT lead to successful learning.
8 T 11 F 7. You cannot transfer what you have
9 not learned, and the impairment of the
10 ability to generalize is a crucial
11 learning failure.
12 Would you ask those who
13 have FAILED to learn, what
14 learning aids are FOR?
15 THEY DO NOT KNOW. For if
16 they could INTERPRET the
17 aids correctly, they would

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(N 8:142)(Ur 466-467)
1 have LEARNED from them. We have
2 explained 32 that the ego’s rule
3 for learning is, “Seek and do NOT
4 find.” Translated into
5 curricular terms, this is the same
6 as saying, “TRY to learn
7 but DO NOT SUCCEED.”(467)294
8 T 11 F 8. The result of this curriculum
9 goal is obvious. Every legitimate
10 teaching aid, every real
11 instruction, and every sensible
12 guide to learning, WILL BE
13 MISINTERPRETED. For they are all for learning
14 FACILITATION, which this
15 strange curriculum goal is
16 AGAINST. If you are trying

32
Ur replaces “explained” with “said”

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(N 8:143)(Ur 467)
1 to learn how NOT to learn, and
2 using the AIM of teaching
3 TO DEFEAT ITSELF, what can
4 you expect BUT confusion?
5 The CURRICULUM does not make
6 any sense.
7 T 11 F 9. This kind of learning has
8 so weakened your mind that
9 you CANNOT love. For the curriculum
10 you have chosen is AGAINST love,
11 and amounts to a course
12 in HOW TO ATTACK YOURSELF.
13 A necessary minor, supplementing
14 this major curriculum goal, is
15 in learning how NOT to
16 overcome the split which
17 made this goal believable.

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(N 8:144)(Ur 467)
1 And YOU can NOT overcome it,
2 for all YOUR learning is on
3 its BEHALF.
4 T 11 F 10. Yet your will speaks
5 against your learning, as
6 your learning speaks against
7 your will. And so you fight
8 AGAINST learning, and
9 SUCCEED, for that is your
10 will. But you do NOT
11 realize, even yet, that there IS
12 something you DO will to
13 learn, and that you CAN learn
14 it, because it IS your
15 will to do so. You who have
16 tried to learn what you do
17 NOT will, should take

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(N 8:145)(Ur 467)
1 heart. For though the curriculum
2 you set yourself is depressing
3 indeed, it is merely ridiculous,
4 IF YOU LOOK AT WHAT IT IS.
5 Is it POSSIBLE that the way to
6 achieve a goal is NOT TO
7 ATTAIN IT?
8 T 11 F 11. Resign NOW as your own
9 teachers. THIS resignation will NOT
10 lead to depression. It is merely
11 the result of an honest appraisal
12 of what you have taught
13 yourselves, and of the learning
14 outcomes that 33 have resulted.
15 Under the proper learning
16 conditions, which you can neither
17 provide nor understand, you

33
Ur changes “that” to “which”

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(N 8:146)(Ur 467-468)
1 will become excellent learners AND
2 teachers. But it is not so
3 yet, and will not BE so until the
4 whole learning situation, as YOU have set
5 it up, is reversed.(468)- 295 –
6 T 11 F 12. Your learning
7 POTENTIAL, properly understood,
8 is limitless, BECAUSE IT WILL LEAD YOU
9 TO GOD. You can TEACH the way
10 to Him AND learn it, if you
11 will follow the Teacher Who
12 knows it, and the curriculum for
13 learning it. The curriculum is
14 totally unambiguous, because
15 the goal is NOT divided, and the
16 means and the end are in COMPLETE
17 accord. YOU need offer

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T 11 G. The Vision of Christ (*N 1043 8:147/149)


(N 8:147)(Ur 468-469)
1 only UNDIVIDED ATTENTION.
2 Everything else will be GIVEN you.
3 For it is YOUR will to learn aright, and
4 NOTHING can oppose the will of
5 God’s Son. His learning is as
6 unlimited as HE is. (469)- 296 -
7
8
9
10 T 11 G 1. The 34 ego is trying to teach you
11 how to gain the whole world, and
12 lose your own Soul. The Holy Spirit teaches
13 that you CANNOT lose your Soul and there
14 IS no gain in the world, for OF
15 ITSELF, it profits nothing.
16
17

34
Ur inserts “Sept. 21, 1966.

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(N 8:148)(Ur ---)

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(N 8:149)(Ur 469)
1 T 11 G 1. The 35 ego is trying to teach you how to
2 gain the whole world, and lose your own Soul.
3 The Holy Spirit teaches that you CANNOT lose your Soul
4 and there IS no gain in the world, for OF ITSELF,
5 it profits nothing. 36 To invest in
6 something WITHOUT profit is surely to
7 impoverish yourself, and the overhead is
8 high. Not only is there no profit in the
9 investment, but the cost TO YOU is
10 enormous. For this investment costs
11 you the world’s reality, by DENYING
12 YOURS, and gives you nothing in return.
13 You CANNOT sell your Soul, but you CAN sell your
14 AWARENESS of its being.
15 T 11 G 2. You cannot perceive the Soul, but you will not
16 KNOW it while you perceive anything ELSE
17 as more valuable. The Holy Spirit is your
18 strength because He perceives nothing BUT
19 your soul AS YOU. He is perfectly
20 aware that you do NOT know yourselves,
21 and perfectly aware of how to
22 teach you what you are. BECAUSE
23 He loves you, He will gladly teach you
24 what He loves, for He wills to

35
Ur inserts “Sept. 21, 1966.
36
This four and a half lines are repeated from 8:137

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(N 8:150)(Ur 469)
1 share it. Remembering you always, He cannot
2 let you forget your worth. For the Father
3 never ceases to remind Him of His
4 Son, and He never ceases to remind the
5 Son of the Father. God is in your memory
6 BECAUSE of Him. T 11 G 3. You CHOSE to forget
7 your Father, but you did NOT will to do so.
8 And THEREFORE, you CAN decide otherwise.
9 As it was MY decision, so is it
10 YOURS. YOU DO NOT WANT THE WORLD.
11 The only thing of value in it is whatever
12 part of it YOU look upon with love. This
13 GIVES it the only reality it will ever have.
14 ITS value is NOT of in itself, but yours
15 IS in you. As self value comes
16 from self EXTENSION, so does the
17 PERCEPTION of self value come from
18 the projection of loving thoughts outward.
19 T 11 G 4. Make the world real unto YOURSELF,
20 for the real world is the gift of the Holy Spirit, and
21 so it BELONGS to you. Correction is
22 for all who cannot see. To
23 open the eyes of the blind is the Holy Spirit’s joy, 37
24 for He knows that they have not LOST their

37
Ur replaces “joy” with “mission.”

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(N 8:151)(Ur 469-470)
1 vision, but merely sleep. He would
2 awaken them from the sleep of forgetting, to the
3 remembering of God. Christ’s eyes are
4 open, and He will look upon whatever
5 you see with love (470)- 297 - if you accept His
6 vision as yours.
7 T 11 G 5. The Holy Spirit keeps 38 the vision of Christ
8 for every Son of God who sleeps.
9 In His sight, the Son of God is perfect,
10 and He longs to share His vision WITH
11 you. He will SHOW you the real world,
12 because God GAVE you Heaven. Through
13 Him, your Father calls His Son to
14 remember. The awakening of His Son
15 begins with his investment in the REAL
16 world, and BY this, he will learn to
17 REinvest in HIMSELF. For reality is
18 one with the Father AND the Son, and the Holy Spirit
19 blesses the real world in Their Name.
20 T 11 G 6. When you have seen this real world, as you will
21 surely do, you WILL remember us.
22 But you must learn the cost of sleeping, AND
23 REFUSE TO PAY IT. Only then will you
24 decide to awake. And then the real

38
The manuscript has “keep” (no s), an obvious typo. It’s correct, as we have it here with the s, in the Notes.

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(N 8:152)(Ur 470)
1 world will spring to your sight, for
2 Christ has never slept. He is
3 waiting to be seen, for He has
4 never lost sight of YOU. He
5 looks quietly on the real world, which He
6 would SHARE with you, because He knows of the
7 Father’s love for Him. And knowing
8 this, He would give you what is yours.
9 T 11 G 7. In perfect peace, He waits for you at
10 His Father’s altar, holding out the
11 Father’s love to you, in the quiet light
12 of the Holy Spirit’s blessing. For the Holy Spirit will
13 lead everyone home to his
14 Father, where Christ waits as
15 his Self. Every Child of God is
16 one in Christ, for his Being is in
17 Christ, as Christ’s is in God. Christ’s
18 love for you is His love for His
19 Father, which He knows because He
20 knows His Father’s love for Him.
21 When the Holy Spirit has at last led you to
22 Christ, at the altar to His Father, perception
23 fuses into knowledge, because perception has
24 become so holy that its transfer to
25 Holiness is merely its natural extension.

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(N 8:153)(Ur 470-471)
1 T 11 G 8. Love transfers to love without ANY
2 interference, for the situations are identical.
3 Only the ABILITY to make this transfer is the
4 product of learning. As you perceive more and
5 more common elements in ALL situations,
6 the transfer of your training, under the Holy Spirit’s
7 guidance increases and becomes generalized.
8 Gradually, you learn to apply it to
9 everyone and everything, for its applicability
10 IS universal.
11 When this has been (471)- 298 – achieved
12 accomplished, perception and knowledge have become
13 so similar that they share the
14 unification of the Laws of God. What
15 is One cannot be perceived as separate, and
16 the denial of the separation IS the
17 reinstatement of knowledge. T 11 G 9. At the altar
18 of God, the holy perception of God’s Son
19 he becomes so enlightened that light
20 streams into it, and the Spirit of the
21 of God shines in the Mind of the Father,
22 and becomes one with it. Very gently
23 does God shine upon Himself, loving
24 the extension of Himself which is His Son.
25 The world has no purpose, as

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T 11 H. The Guide for Miracles (*N 1049 8:153)


(N 8:154)(Ur 471)
1 it blends into the Purpose of God. For the
2 real world has slipped quietly
3 into Heaven, where everything eternal
4 in it has always been. There, the
5 Redeemer and the redeemed join in
6 perfect love of God, and of each
7 other. Heaven is your home, and
8 being in God, it must ALSO be
9 in you.
10 T 11 H 1. Miracles demonstrate that
11 learning has occurred under the
12 right guidance, for learning is
13 invisible, and what has been
14 learned can be recognized ONLY by
15 its RESULTS. Its GENERALIZATION
16 is demonstrated as you use it
17 in more and more situations. You will
18 recognize that you have learned there
19 is no order of difficulty in miracles,
20 when you have applied them to ALL
21 situations. For there IS no situation
22 to which miracles do not apply, and by
23 applying them TO all situations, you will gain the
24 REAL world. For in this holy perception,
25 you will be made whole, and the Atonement

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(N 8:155)(Ur 471-472)
1 will radiate from YOUR acceptance of it
2 FOR YOURSELF, to everyone the Holy Spirit sends you for
3 your blessing. T 11 H 2. In every Child of God His
4 blessing lies, and in your blessing of the Children
5 of God is His blessing to YOU.
6 Everyone in the world must play his
7 part in the redemption of the world, to recognize
8 that the world HAS BEEN redeemed.
9 You cannot see the invisible. But if
10 you see its effects, YOU KNOW IT
11 MUST BE THERE. By perceiving
12 what it DOES, you recognize its
13 being. And by WHAT it does, you
14 learn what it IS. You cannot SEE
15 your abilities, but you gain confidence in their
16 EXISTENCE as they enable you to
17 ACT. And the results, of your actions you
18 CAN see. (472)- 299 – T 11 H 3. The Holy Spirit is invisible, but
19 you
20 CAN see the results of His Presence, and
21 through them, you will learn that
22 He is there. What He enables
23 you to do is clearly NOT of this world,
24 for miracles violate every law of
25 reality, as this world judges it.

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(N 8:156)(Ur 472)
1 Every law of time and space, of
2 magnitude and mass, of prediction
3 and control, is transcended. For
4 what the Holy Spirit enables you to do is
5 clearly beyond ALL of them. Perceiving
6 His RESULTS, you will learn of Him. And
7 recognizing that He works through YOU, you
8 will understand where He MUST be, and
9 finally KNOW what He is.
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (473)- 300 -

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(N 8:157)(Ur 473)
1 T 11 H 4. You 39 cannot see the Holy Spirit, but you CAN see His
2 MANIFESTATIONS. And UNLESS YOU DO, you will not
3 realize He is there. Miracles are His witnesses,
4 and speak for his Presence. What you cannot see
5 becomes real to you only through the witnesses who speak
6 FOR it. For you can be AWARE of what you cannot
7 see, and it can become compellingly real to you,
8 as its presence becomes manifest THROUGH you. Do
9 His work, for you SHARE in His function. As your
10 function in Heaven is creation, so your function on
11 earth is healing. God shares His function
12 with you in Heaven, and the Holy Spirit shares HIS with you
13 on earth.
14 T 11 H 5. As long as you believe you have two functions,
15 so long will you need correction. For this belief is
16 the DESTRUCTION of peace, a goal in direct
17 opposition to the Holy Spirit’s purpose. You see what you
18 expect, and you expect what you invite.
19 Your perception is the result of your invitation, coming
20 to you as you sent for it. Whose manifestations
21 would you see? Of whose presence would you
22 be convinced? For you will believe in what you
23 MANIFEST, and as you look out so will you
24 see in. Two ways of looking at the
25 world are in your mind, and your perception will reflect

39
Ur inserts “Sept. 26, 1966

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(N 8:158)(Ur 473-474)
1 the guidance you chose.
2 T 11 H 6. I am the manifestation of the Holy Spirit, and
3 when you see me, it will be because you have
4 invited Him. For He will send you
5 His witnesses if you will but look upon
6 them. Remember always that you
7 see what you seek, for what you seek
8 you WILL find. The ego finds what it
9 seeks, and ONLY that. It does not find love,
10 for that is NOT what it is seeking. But
11 seeking and finding are the same, and if you
12 seek for two goals, you will FIND them,
13 but you will RECOGNIZE NEITHER. For you will
14 think they are the same, BECAUSE YOU WANT THEM BOTH.
15 The mind always strives for integration,
16 and if it is split, and WANTS TO KEEP THE
17 SPLIT, it will believe it has ONE goal by
18 MAKING IT ONE.
19 T 11 H 7. We said before that WHAT
20 you project is up to you, but it is NOT up to
21 you to decide WHETHER to project, for
22 projection is a law of mind. Perception
23 IS (474)- 301 - projection, and you look in BEFORE you
24 look out. As you look IN, you choose

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(N 8:159)(Ur 474)
1 the guide for seeing, and THEN look
2 out, and behold his witnesses. This is
3 why you find what you seek. What you
4 want IN YOURSELF you will make manifest
5 by PROJECTION, and you will accept it FROM the
6 world, because you put it there BY
7 wanting it.
8 T 11 H 8. When you think you are projecting
9 what you do NOT want, it is still because
10 you DO want it. This leads DIRECTLY
11 to dissociation, for it represents the
12 acceptance of two goals, each perceived
13 IN A DIFFERENT PLACE, separated from
14 each other BECAUSE YOU MADE THEM DIFFERENT.
15 The mind then sees a divided world
16 OUTSIDE ITSELF, but NOT within.
17 This gives it an illusion of integrity,
18 and enables it to believe that IT is
19 pursuing one goal. As long as you
20 perceive the world as split, YOU are not
21 healed. For to be healed is to
22 pursue one goal, because you have ACCEPTED
23 only one, and WANT but one.
24 T 11 H 9. When you want ONLY love,

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(N 8:160)(Ur 474)
1 you will see nothing else. The contradictory
2 nature of the witnesses you perceive is merely
3 the reflection of your conflicting invitations. You
4 have looked upon your minds, and accepted
5 opposition there, having SOUGHT it there.
6 But do not then believe that the witnesses
7 FOR opposition are true for they
8 attest only to your DECISION about
9 reality, returning to you the message you
10 GAVE them. Love is recognized by its
11 messengers. If you make it manifest,
12 its messengers will come to you, because you
13 INVITED them.
14 T 11 H 10. The power of decision is your one
15 remaining freedom as a prisoner of
16 this world. YOU CAN DECIDE TO SEE IT
17 RIGHT. What you MADE of it is NOT
18 its reality, for its reality is only
19 what you GAVE it. You cannot REALLY give
20 anything BUT love to anyone, 40 nor can
21 you really receive anything else FROM
22 them. If you think you have received anything
23 ELSE, it is because you have looked within, and
24 thought you saw the power to GIVE

40
Ur inserts “or anything,”

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(N 8:161)(Ur 474-475)
1 something else WITHIN YOURSELF. It was
2 only THIS decision that (475)- 302 - determined
3 what you found, for it was the decision OF
4 WHAT YOU SOUGHT.
5 T 11 H 11. You are afraid of me because you looked
6 within, and are afraid of what you saw.
7 But 41 you COULD not have seen reality, for the
8 reality of your mind is the loveliest of
9 God’s Creations. Coming only
10 fr?? from God, its power and
11 grandeur could only bring you
12 peace, IF YOU REALLY LOOKED UPON IT.
13 If you are afraid, it is because you saw
14 something THAT IS NOT THERE. Yet in this
15 same place you could have looked upon
16 me and all your brothers, in the perfect
17 safety of the Mind that created us.
18 For we are there in the peace of the
19 Father, Who wills to PROJECT His
20 peace through YOU.
21 T 11 H 12. When you have accepted your mission to
22 PROJECT peace, you will FIND it. For
23 by MAKING IT MANIFEST you will SEE it.
24 Its holy witnesses will surround you,

41
Ur changes “But” to “Yet”

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(N 8:162)(Ur 474-475)
1 because you CALLED UPON THEM, and they will come
2 to you. I HAVE heard your call, and I have
3 answered it, but you will not look upon me
4 nor hear the answer which you sought.
5 But that is only because you do not yet
6 want ONLY that. Yet as I become
7 more real to you, you will learn that you
8 DO want only that. And you will
9 see me as you look within, and we will
10 look upon the world as God created
11 it together. Through the eyes of Christ,
12 ONLY the real world exists, and can BE
13 seen. T 11 H 13. As you decide so will you
14 see. And all that you see but
15 witnesses to your decision. 42

42
The following paragraphs to the end of section H are not found in the Notes, but are found in the URtext

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(N ---)(Ur 475-476)
When you look within and see me, it will be because you
have decided to manifest truth. And as you manifest it, you
will see it both without AND within, for you will see it
without BECAUSE you saw it first within. Everything you
behold without is a JUDGMENT of what you beheld within. If
it is YOUR judgment, it will be wrong, for judgment is not
your function. If it is the judgment of the Holy Spirit, it
will be right, for judgment IS His function. You share His
function only by judging AS HE DOES, reserving no judgment
at all unto yourselves. For you will judge AGAINST
yourselves, but He will judge FOR you.
T 11 H 14. Remember, then, that whenever you look without and
react unfavorably to what you see, you have judged yourself
unworthy, and have condemned yourself
Urtext Manuscript Absolute page #476 Marked page # - 303 -

to death. The death penalty is the ego’s ultimate goal, for


it fully believes that you are a criminal, as deserving of
death as God knows you are deserving of life. The death
penalty never leaves the ego’s mind, for that is what it
always reserves for you in the end. Wanting to kill you, as
the final expression of its feeling for you, it lets you
live but to await death. It will torment you while you
live, but its hatred is not satisfied until you die. For
your destruction is the one end toward which it works, and
the only one with which it will be satisfied.
T 11 H 15. The ego is not a traitor to God to Whom treachery is
impossible. But it IS a traitor TO YOU who believe you have
been treacherous to your Father. That is why the undoing of
GUILT is an essential part of the Holy Spirit’s teaching.
For as long as you feel guilty, you are listening to the
voice of the ego, which tells you that you HAVE been
treacherous to God, AND THEREFORE DESERVE DEATH. You will
think that death comes from Him, AND NOT FROM THE EGO,
because, by confusing yourself WITH the ego, you believe
that YOU want death. And from what you want God does NOT
save you.

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T 11 H 16. When you are tempted to yield to the desire for


death, remember that I DID NOT DIE. You will realize that
this is true when you look within and SEE me. Would I have
overcome death for myself alone? And would eternal life
have been given me of the Father UNLESS he had also given
it to YOU? When you learn to make ME manifest, YOU will
never see death. For you will have looked upon the
deathless IN YOURSELF, and you will see only the eternal,
as you look out upon a world that cannot die.

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T 11 I. Reality and Redemption (*N 1059 8:163)


(N 8:163)(Ur 477)
1 T 11 I 1. Do 43 you REALLY believe that you
2 can kill the Son of God? For the Father has
3 hidden His Son safely within Himself,
4 and kept him far away from your destructive
5 thoughts, but YOU know neither the Father
6 nor the Son because of them. You
7 ATTACK the real world every day and every
8 hour and every minute, and yet you are
9 surprised that you cannot SEE it.
10 If you seek love to attack it, YOU WILL
11 NEVER FIND IT. For if love is
12 SHARING, how can you find it except
13 through ITSELF? Offer it and it will
14 come to you, because it is drawn to
15 itself. But offer attack and it
16 will remain hidden, for it can live
17 only in peace.
18 T 11 I 2. God’s Son is as safe as
19 his Father, for the Son knows his
20 Father’s protection and CANNOT fear.
21 His Father’s love holds him in
22 perfect peace, and needing nothing,
23 he asks for nothing. But he is
24 far from you whose Self he is,

43
Ur inserts “Sept. 30, ‘66”

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(N 8:164)(Ur 477)
1 for you chose to attack him, and he
2 disappeared from your sight into his Father.
3 HE did not change, but YOU did. For
4 a split mind and all its works
5 were not created by the Father, and
6 could not live in the knowledge OF Him.
7 T 11 I 3. When you made what is
8 NOT true visible, what is true
9 became INVISIBLE. Yet it cannot be
10 invisible in ITSELF, for the Holy Spirit
11 sees it with perfect clarity. It IS
12 invisible to you, because you are
13 looking at SOMETHING ELSE. Yet
14 it is no more up to you to decide
15 what is visible and what is not
16 not 44 than it is up to you to decide
17 what reality is. What can be
18 seen is WHAT THE HOLY SPIRIT SEES. The
19 definition of reality is God’s, not
20 yours. HE created it, and He
21 knows what it is. You who knew
22 have forgotten. And unless He had
23 given you a way to remember, you would
24 have condemned yourselves to oblivion.(478)305

44
Ur changes “not” to “invisible,”

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(N 8:165)(Ur 478)
1 T 11 I 4. Because of your Father’s love, you can
2 NEVER forget Him. For no one can
3 forget what God Himself placed in
4 his memory. You can DENY it, but you
5 CANNOT LOSE IT. A Voice will answer truly
6 every question you ask, and a vision will correct
7 the perception of everything you see. For
8 what you have made invisible is the only
9 truth, and what you have not heard is the
10 only answer. For God would re-
11 unite you with yourself, and did not abandon
12 you in your seeming distress. You are waiting
13 only for Him, and do not know it. But
14 His memory shines in your minds, and cannot
15 BE obliterated. It is no more past than
16 future, being forever always.
17 T 11 I 5. You have but to ask for this
18 memory, and you WILL remember. But the
19 memory of God cannot shine in a mind
20 which has MADE it invisible, and
21 WANTS TO KEEP IT SO. For the memory
22 remembrance of God can dawn only
23 in a mind that wills to
24 remember, and that has relinquished

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(N 8:166)(Ur 478-479)
1 the insane desire to control reality. You
2 who cannot even control yourselves, should hardly
3 aspire to control the universe. But look
4 upon what you have made of it, and rejoice
5 that it is not so.
6 T 11 I 6. Son of God, be not content
7 with nothing. What is not real cannot BE
8 seen, and has NO value. God could
9 not offer His Son what has no
10 value, nor could His Son
11 receive it. You were redeemed the
12 instant you thought you had deserted
13 Him. Everything you made has
14 never been, and is invisible because the
15 Holy Spirit does not see it. Yet what He
16 DOES see is yours to behold, and through
17 HIS vision YOUR perception is healed.
18 You have made the INvisible the only truth that
19 this world holds. Valuing nothing, you have
20 sought it and found it. By making
21 nothing real to you, you have SEEN it.(479)306
22 T 11 I 7. BUT IT IS NOT THERE. And
23 Christ is invisible to you BECAUSE OF WHAT
24 YOU HAVE MADE VISIBLE TO YOURSELVES.

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(N 8:167)(Ur 479)
1 Yet it does not matter how much
2 distance you have tried to interpose between
3 your awareness and Truth. God’s Son
4 CAN be seen, because His Vision is shared.
5 The Holy Spirit looks upon Him, and sees nothing
6 else in you. What is invisible to you
7 is perfect in His sight, and encompasses
8 ALL of it. He has remembered YOU
9 because He forgot not the Father.
10 T 11 I 8. You looked upon the unreal and
11 found despair. But by SEEKING
12 the unreal, what else COULD you
13 find? The UNreal world IS a
14 thing of despair, for it can never
15 be. And you who share God’s
16 Being with Him, could never be
17 content WITHOUT reality. What
18 God did not give you has no
19 power over you, and the attraction of
20 love for love remains irresistible.
21 For it is the function of love to unite all
22 things unto itself, and to hold all
23 things together by extending its
24 wholeness.

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T 11 J. Guiltlessness and Invulnerability (*N 1064 8:168)


(N 8:168)(Ur 479-480)
1 T 11 I 9. The real world was given you by
2 God, in loving exchange for the
3 world YOU made, and which you SEE.
4 But take it from the hand of Christ
5 and look upon it. Its reality will
6 make everything ELSE invisible,
7 for beholding it is TOTAL perception.
8 And as you look upon it, you will
9 remember that it was always so.
10 Nothingness will become invisible, for you
11 will at last have seen truly. Redeemed
12 perception is easily translated into
13 knowledge, for ONLY perception
14 is capable of error. And perception
15 has never been. Being corrected,
16 it gives place to knowledge,
17 which is forever the ONLY reality.
18 The Atonement is but the way back to what
19 was never lost. Your Father could not
20 cease to love His Son. (480)307
21 T 11 J 1. If you did not feel guilty, you
22 could not attack. For condemnation
23 is the root of attack. It is the judgment

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(N 8:169)(Ur 480)
1 of one mind by another as
2 UNWORTHY of love, and DESERVING of
3 punishment. But herein lies the
4 split. For the mind that judges,
5 perceives itself as SEPARATE from
6 the mind being judged, believing
7 that by punishing ANOTHER, IT will
8 escape punishment. All this is but
9 the delusional attempt of the mind to
10 deny itself, and ESCAPE THE PENALTY OF
11 DENIAL. It is NOT an attempt to
12 RELINQUISH denial, but to HOLD ON
13 TO IT.
14
15 For it is guilt that has obscured
16 the Father to you, and it is guilt that has
17 driven you insane. The acceptance of guilt
18 into the mind of God’s Son was the beginning of the
19 separation, as the acceptance of the Atonement
20 is its end.
21 T 11 J 2. The world you see is the delusional
22 system of those made mad by guilt.
23 Look carefully at this world, and you will
24 realize that this is so. For this world is

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(N 8:170)(Ur 480-481)
1 the symbol of punishment, and all the laws which
2 seem to govern it are the laws of death.
3 Children are born into it through pain and in pain.
4 Their growth is attended by suffering, and
5 they learn of sorrow and separation and death.
6 Their minds are trapped in their brain, and
7 its powers decline 45 if their bodies are
8 hurt. They seem to love, yet they
9 desert, and are deserted. They appear
10 to lose what they love, perhaps the
11 most insane belief of all. And their
12 bodies wither and gasp and are laid in the
13 ground, and seem to be no more. Not
14 one of them but has thought that
15 God is cruel.
16 T 11 J 3. If this were the real world, God
17 WOULD be cruel. For no father
18 could subject his children to this
19 as the price of salvation, and be loving.
20 LOVE DOES NOT KILL TO SAVE. For if it
21 did, attack WOULD be salvation, and
22 this is the ego’s interpretation, NOT God’s. (481)308
23 Only the world of guilt could demand
24 this, for only the guilty could CONCEIVE

45
Our copy of the manuscript has an “s” handwritten after “decline” such that it becomes “powers declines” which is a problem of
agreement in number. The Notes has it as this appears to have been originally typed, “powers decline” and so we are going with that
option.

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(N 8:171)(Ur 481)
1 of it. Adam’s “sin” could have touched
2 none of you, had you not believed that it
3 was the FATHER Who drove him out of
4 Paradise. For it is in THAT belief that
5 knowledge of the Father was lost, for it is only
6 those who do not understand Him that
7 COULD believe it.
8 T 11 J 4. This world IS a picture of the
9 crucifixion of God’s Son. And until
10 you realize that God’s Son CANNOT be
11 crucified, this is the world you will see.
12 But you will NOT realize this, until
13 you accept the eternal fact that
14 GOD’S SON IS NOT GUILTY. He
15 DESERVES only love, because he has
16 GIVEN only love. He cannot be
17 condemned, because he has never
18 condemned. The Atonement is the final
19 lesson he need learn, for it teaches
20 him that, never having sinned, HE
21 HAS NO NEED OF SALVATION. T 11 J 5. Long ago
22 we said that the Holy Spirit shares the
23 goal of all good teachers, whose ultimate
24 aim is to make themselves unnecessary,

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(N 8:172)(Ur 481-482)
1 by teaching their pupils all they know. The Holy Spirit
2 wills ONLY this, for sharing the Father’s love
3 for His Son, He wills to remove all
4 guilt from his mind, that he may
5 remember his Father in peace. For
6 peace and guilt are antithetical, and the
7 Father can BE remembered ONLY in peace.
8 Love and guilt cannot coexist, and to accept
9 one is to DENY the other.
10 T 11 J 6. Guilt hides Christ from your
11 sight, for it is the denial of the blamelessness
12 of God’s Son. In this strange world which you
13 have made, the Son of God HAS
14 sinned. How could you SEE him,
15 then? By making HIM invisible, the
16 world of retribution rose in the black
17 cloud of guilt which you accepted, and you
18 held 46 it dear. For the blamelessness of
19 Christ is the proof that the ego never was, and
20 can never be. Without guilt the ego
21 HAS no life, and God’s Son (482)309 IS
22 without guilt.
23 T 11 J 7. As you look upon yourselves and
24 judge what you do honestly, as you have

46
Ur shifts tense of “held” to the present, making it “hold”

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(N 8:173)(Ur 482)
1 been asked to do, you may be tempted
2 to wonder how you can be guiltless.
3 But consider this. You are NOT guiltless
4 in time, but IN ETERNITY. You HAVE been
5 guilty “sinned” IN THE PAST, but there IS no past.
6 Always has no direction. Time seems
7 to go in one direction, but when you
8 reach its end, it will roll up like
9 a long carpet that has spread
10 along the past behind you, and will disappear.
11 As long as you believe the Son of God is
12 guilty, you will walk along this carpet,
13 believing that it leads to death. And
14 the journey will seem long and cruel and
15 senseless, for so it is.
16 T 11 J 8. The journey which the Son of God has
17 set HIMSELF is foolish indeed. But
18 the journey on which his Father sets
19 him is one of release and joy. The
20 Father is not cruel, and His Son CANNOT
21 hurt himself. The retaliation which he
22 fears, AND WHICH HE SEES, will never
23 touch him, for although he BELIEVES
24 in it, the Holy Spirit KNOWS it is not true. He

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(N 8:174)(Ur 482)
1 stands at the end of time, where YOU
2 must be, because He is WITH you. He
3 has ALWAYS undone everything
4 unworthy of the Son of God, for such was
5 His mission, given BY God. And
6 what God gives HAS always been.
7 T 11 J 9. You will see me as you learn
8 the Son of God is guiltless. He has
9 always sought his guiltlessness, and
10 he has FOUND it. For everyone
11 is seeking to escape from the prison he
12 has made, and the way to find
13 release is not denied him. Being
14 IN him, he has found it. WHEN
15 he finds it is only a matter of
16 time, and time is but an illusion. For
17 the Son of God is guiltless NOW, and the
18 brightness of his purity shines
19 untouched forever in God’s Mind.
20 God’s Son will ALWAYS be as he
21 was created. Deny YOUR world, and
22 judge him not. For his eternal
23 guiltlessness is in the mind of his
24 Father, and protects him forever.(483)310

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(N 8:175)(Ur 483)
1 T 11 J 10. When you have accepted the Atonement
2 for yourselves, you will realize that THERE
3 IS NO GUILT IN GOD’S SON. And ONLY
4 as you look upon him as guiltless, can
5 you understand his Oneness. For the
6 IDEA of guilt brings a belief of
7 condemnation of one by another, projecting
8 separation in place of unity. You can
9 condemn only yourself, and by doing
10 so, you cannot know that you are God’s Son.
11 For you have denied the condition of his
12 Being, which is his perfect
13 blamelessness. Out of Love he was
14 created, and in Love he abides.
15 Goodness and mercy have always followed
16 him, for he has always extended
17 the Love of his Father.
18 T 11 J 11. As you perceive the holy
19 companions who travel with you, you will
20 realize that there IS no journey, but only
21 an awakening. The Son of God, who
22 sleepeth not, has kept faith with
23 his Father FOR you. There is no
24 road to travel ON, and no time to

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(N 8:176)(Ur 483)
1 travel THROUGH. For God waits not
2 for His Son in time, being forever
3 unwilling to be without him. And
4 so it has always been. Let the
5 holiness of God’s Son shine away the
6 cloud of guilt that darkens your mind,
7 and by accepting his purity AS yours,
8 learn of him that it belong to you IS yours.
9
10 T 11 J 12. You are invulnerable BECAUSE you are guiltless.
11 You can hold on to the past ONLY through guilt.
12 For guilt establishes that you WILL BE
13 punished for what you have done, and
14 thus depends on one-dimensional time,
15 proceeding from past to future. No-one
16 who believes this, can understand what ALWAYS
17 means. And therefore guilt MUST deprive you
18 of the appreciation of eternity. You are invulnerable
19 BECAUSE you are immortal You are immortal BECAUSE you
20 are eternal, and always MUST be now.
21 Guilt, then, is a way of holding past
22 and future in your minds, to ensure the ego’s
23 continuity. For if what it HAS
24 DONE 47 BEEN WILL BE punished, it’s continuity

47
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(N 8:177)(Ur 483-484)
1 WOULD be guaranteed.(484)311
2 T 11 J 13. But the guarantee of your continuity is
3 God’s, not the ego’s. And immortality is the
4 opposite of time, for time passes
5 away, while immortality is constant.
6 Accepting the Atonement teaches you WHAT
7 IMMORTALITY IS, for by accepting your
8 guiltlessness, you learn that the past has
9 never been, and so the future is needless.
10 The future IN TIME is ALWAYS associated with
11 expiation, and ONLY guilt could induce
12 a sense of NEED for expiation.
13 Accepting the guiltlessness of the Son of God
14 AS YOURS is therefore God’s way of
15 reminding you of His Son, and what he
16 is in truth. For God has never
17 condemned His Son, and being guiltless,
18 he IS eternal.
19 T 11 J 14. You cannot dispel guilt by making it
20 real, and THEN atoning for it. For this is
21 the ego’s plan, which it offers
22 INSTEAD of escape dispelling it. The
23 ego believes in atonement in attack
24 ATONEMENT THROUGH ATTACK, being fully

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(N 8:178)(Ur 484)
1 committed to the insane notion that attack IS
2 salvation. And YOU must believe it for ??
3 who cherish guilt must ALSO believe it,
4 for how else but by identifying WITH the
5 ego, could you hold dear what you
6 do not want?
7 T 11 J 15. The ego teaches you to attack
8 yourself BECAUSE you are guilty, and this MUST
9 INCREASE the guilt, for guilt is the
10 RESULT of attack. In the ego’s teaching,
11 then, there IS no escape from guilt.
12 For attack MAKES GUILT REAL, and
13 if it is real there IS no way to
14 overcome it. The Holy Spirit dispels it
15 simply through the calm recognition that
16 it has never been. As He
17 looks upon the guiltless Son of God,
18 he KNOWS this is true. And being
19 true for you, you CANNOT attack yourself,
20 for WITHOUT guilt, attack is impossible.
21 You, then, ARE saved BECAUSE
22 God’s Son is guiltless. And being
23 wholly pure, you ARE invulnerable.

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A Course in Miracles Volume I Chapter 12 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 12 - THE PROBLEM OF GUILT .................................................................................................. 1


T 12 A. Introduction (*N 1075 8:179)............................................................................................... 1
(N 8:179)(Ur 485) ............................................................................................................................ 1
T 12 B. Crucifixion by Guilt (*N 1076 8:180) .................................................................................. 2
(N 8:180)(Ur 485) ............................................................................................................................ 2
(N 8:181)(Ur 485-486)..................................................................................................................... 3
(N 8:182)(Ur 486) ............................................................................................................................ 4
(N 8:183)(Ur 486) ............................................................................................................................ 5
(N 8:184)(Ur 487) ............................................................................................................................ 6
(N 8:185)(Ur 487) ............................................................................................................................ 7
T 12 C. The Fear of Redemption (*N 1082 8:186)........................................................................... 8
(N 8:186)(Ur 488) ............................................................................................................................ 8
(N 8:187)(Ur 488-489)..................................................................................................................... 9
(N 8:188)(Ur 488-489)................................................................................................................... 10
(N 8:189)(Ur 489) .......................................................................................................................... 11
(N 8:190)(Ur 489-490)................................................................................................................... 12
(N 8:191)(Ur 490) .......................................................................................................................... 13
(N 8:192)(Ur 490-491)................................................................................................................... 14
(N 8:193)(Ur 491) .......................................................................................................................... 15
(N 8:194)(Ur 491) .......................................................................................................................... 16
T 12 D. Healing and Time (*N 1091 8:195).................................................................................... 17
(N 8:195)(Ur 492) .......................................................................................................................... 17
(N 8:196)(Ur 492) .......................................................................................................................... 18
(N 8:197)(Ur 492-493)................................................................................................................... 19
(N 8:198)(Ur 493) .......................................................................................................................... 20
(N 8:199)(Ur 493-494)................................................................................................................... 21
(N 8:200)(Ur 494) .......................................................................................................................... 22
(N 8:201)(Ur 494-495)................................................................................................................... 23
(N 8:202)(Ur 495-496)................................................................................................................... 24
T 12 E. The Two Emotions (*N 1099 8:203) .................................................................................. 25
(N 8:203)(Ur 496) .......................................................................................................................... 25
(N 8:204)(Ur 496) .......................................................................................................................... 26
(N 8:205)(Ur 496-497)................................................................................................................... 27
(N 8:206)(Ur 497) .......................................................................................................................... 28
(N 8:207)(Ur 497-498)................................................................................................................... 29
(N 8:208)(Ur ---) ............................................................................................................................ 30
(N 8:209)(Ur ---) ............................................................................................................................ 31
(N 8:210)(Ur 498) .......................................................................................................................... 32
(N 8:211)(Ur 498-499)................................................................................................................... 33
(N 8:212)(Ur 499) .......................................................................................................................... 34
(N 8:213)(Ur 499) .......................................................................................................................... 35
T 12 F. Finding the Present (*N 1110 8:214) ................................................................................. 36
(N 8:214)(Ur 500) .......................................................................................................................... 36
(N 8:215)(Ur 500-501)................................................................................................................... 37
(N 8:216)(Ur 501) .......................................................................................................................... 38
(N 8:217)(Ur 501-502)................................................................................................................... 39

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(N 8:218)(Ur 502) .......................................................................................................................... 40


(N 8:219)(Ur 502-503)................................................................................................................... 41
(N 8:220)(Ur 503) .......................................................................................................................... 42
(N 8:221)(Ur 503-504)................................................................................................................... 43
(N 8:222)(Ur 504) .......................................................................................................................... 44
(N 8:223)(Ur 504) .......................................................................................................................... 45
T 12 G. Attainment of the Real World (*N 1120 8:224) ............................................................... 46
(N 8:224)(Ur 505) .......................................................................................................................... 46
(N 8:225)(Ur 505) .......................................................................................................................... 47
(N 8:226)(Ur 505-506)................................................................................................................... 48
(N 8:227)(Ur 506) .......................................................................................................................... 49
(N 8:228)(Ur 506-507)................................................................................................................... 50
(N 8:229)(Ur 507) .......................................................................................................................... 51
(N 8:230)(Ur 507-508)................................................................................................................... 52
(N 8:231)(Ur 508) .......................................................................................................................... 53
(N 8:232)(Ur 508) .......................................................................................................................... 54
(N 8:233)(Ur 508-509)................................................................................................................... 55
(N 8:234)(Ur 509) .......................................................................................................................... 56
(N 8:235)(Ur 509) .......................................................................................................................... 57

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Chapter 12 - The Problem of Guilt


T 12 A. Introduction (*N 1075 8:179)
(N 8:179)(Ur 485)
1 T 12 A 1. The 1 ultimate purpose of projection,
2 as the ego uses it, is ALWAYS to get rid
3 of guilt. But, characteristically
4 ENOUGH, it attempts to get rid of it
5 FROM ITS VIEWPOINT ONLY. For much
6 as the ego wants to RETAIN guilt,
7 YOU find it intolerable. For guilt
8 stands in the way of your remembering
9 God, Whose attraction pull is so
10 strong that YOU cannot resist
11 it. On this issue, then, the deepest
12 split of all occurs, for if you are
13 to RETAIN guilt, as the ego
14 insists, YOU CANNOT BE YOU. Only by
15 persuading you that IT is you,
16 could the ego possibly induce you to
17 PROJECT guilt, and thereby keep it
18 in your mind.
19 T 12 A 2. But consider how strange
20 a solution the ego’s arrangement
21 is. You PROJECT guilt to get
22 rid of it, but you actually merely
23 CONCEAL it. You DO experience
24 guilt FEELINGS, but you have NO IDEA

1
Ur inserts “Oct. 4, 1966”

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T 12 B. Crucifixion by Guilt (*N 1076 8:180)


(N 8:180)(Ur 485)
1 OF WHY. On the contrary, you associate them
2 with a weird assortment of EGO
3 ideals, which the ego claims you have failed.
4 But you have no idea that you are failing
5 the Son of God, by seeing HIM as
6 guilty. Believing you are no longer
7 YOU, you do not realize that you are
8 failing YOURSELF.
9 T 12 B 1. The darkest of your hidden
10 cornerstones holds your belief in
11 guilt from your own awareness.
12 For in that dark and secret place
13 is the realization that you have betrayed
14 God’s Son, by condemning him
15 to death. You do not even SUSPECT
16 that this murderous but insane
17 idea lies hidden there. For the
18 ego’s destructive urge is so
19 intense, that nothing short of the
20 crucifixion of God’s Son can
21 ultimately satisfy it. It does
22 not know who the Son of God IS,
23 because it is blind. But let it
24 perceive guiltlessness ANYWHERE,

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(N 8:181)(Ur 485-486)
1 and it will try to destroy it, because
2 it is afraid.
3 T 12 B 2. Much of the ego’s strange behavior
4 is directly attributable to its definition of
5 guilt. To the ego, THE GUILTLESS ARE
6 GUILTY. Those who do NOT attack
7 are its “enemies,” because, by NOT
8 VALUING its interpretation of salvation,
9 they are in an excellent position
10 to LET IT GO. They have
11 approached the darkest and deepest
12 cornerstone in the ego’s foundation, and
13 while it can withstand your
14 raising all else to question, it guards
15 this one secret with (486)313 its life, for its
16 existence DOES depend on keeping
17 this secret. And it is this secret
18 that we must look upon calmly,
19 for the ego cannot protect you AGAINST
20 truth, and in its presence the ego
21 is dispelled.
22 T 12 B 3. In the calm light of truth,
23 let us recognize (togther) that
24 YOU BELIEVE YOU HAVE CRUCIFIED GOD’S SON.

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(N 8:182)(Ur 486)
1 You have not admitted this “terrible”
2 secret, because you still wish to
3 crucify him, IF YOU COULD FIND
4 HIM. But the wish has hidden
5 him from you, because it is very fearful,
6 AND YOU ARE AFRAID TO FIND HIM.
7 You have handled this wish TO KILL
8 YOURSELF by NOT KNOWING WHO
9 YOU ARE, and identifying with something
10 ELSE. You have projected guilt blindly
11 ?????? and indiscriminately,
12 but you have NOT uncovered its source.
13 For the ego DOES want to kill you,
14 and if you identify WITH it, you MUST
15 believe ITS GOAL IS YOURS.
16 T 12 B 4. We once said that the
17 crucifixion is the symbol of the ego.
18 When it was confronted with the REAL
19 guiltlessness of God’s Son, it
20 DID attempt to kill him.
21 And the reason it gave was that
22 guiltlessness is blasphemous to
23 God. To the ego, THE EGO IS GOD,
24 and guiltlessness MUST be

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(N 8:183)(Ur 486)
1 interpreted AS THE FINAL GUILT
2 WHICH FULLY JUSTIFIES MURDER. You
3 do not yet understand that ??
4 ALL your fear of this course
5 stems ultimately from this
6 interpretation, but if you will
7 consider your reactions TO it, you will
8 become increasingly convinced that this is so.
9 T 12 B 5. This course has explicitly
10 stated that its goal FOR YOU
11 is happiness and peace. Yet you
12 are AFRAID of it. You have been told
13 again and again that it will
14 make you free, yet you react as
15 if it is trying to IMPRISON you.
16 Most of the time you DISMISS it, BUT
17 YOU DO NOT DISMISS THE EGO’S
18 THOUGHT SYSTEM. You HAVE seen
19 its results and you STILL lack faith
20 in it. You MUST, then, believe
21 that, by NOT learning the course,
22 YOU ARE PROTECTING YOURSELF. And
23 you do NOT realize that it is only
24 your guiltlessness that CAN protect

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(N 8:184)(Ur 487)
1 you. (487)314
2 T 12 B 6. The Atonement has always been
3 interpreted as the release from
4 guilt, and this is correct, if it is
5 understood. Yet even when
6 I have interpreted it FOR you, you have
7 rejected it, and have NOT accepted
8 it FOR YOURSELF. You have recognized the
9 futility of the ego and its offerings,
10 but though you do not want it, you
11 will not look upon the alternative
12 with gladness. YOU ARE AFRAID
13 OF REDEMPTION, and YOU BELIEVE IT WILL
14 KILL YOU. Make no mistake
15 about the depth of your fear. For
16 you believe that, in the presence of truth,
17 you will turn on yourself and
18 DESTROY yourself.
19 T 12 B 7. Little children, this is not
20 so. Your “guilty secret” is nothing,
21 and if you will but bring it to light, the
22 Light WILL dispel it. And then no
23 dark cloud will remain between
24 you and the remembrance of your Father.

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(N 8:185)(Ur 487)
1 For you will remember His guiltless Son,
2 who did not die because he is immortal.
3 And you will see that you were redeemed
4 WITH him, and have never been separated
5 FROM him. In THIS understanding
6 lies your remembering, for it is the recognition
7 of love WITHOUT fear. There will be great
8 joy in Heaven on your homecoming, and the
9 joy will be YOURS. For the redeemed son of
10 man IS the guiltless Son of God,
11 and to recognize HIM, IS your redemption. (488)315
12
13
14
15
16
17
18
19
20
21
22
23
24

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T 12 C. The Fear of Redemption (*N 1082 8:186)


(N 8:186)(Ur 488)
1 T 12 C 1. You 2 may wonder why it is so crucial
2 that you look upon your hatred, and realize its
3 full extent. And you may think that it
4 would be easy enough for the Holy Spirit to show
5 it to you, and dispel it WITHOUT the need for
6 you to raise it to awareness yourself. But
7 there is one more complication which you have interposed
8 between yourself and the Atonement, that you do not
9 yet realize. We have said that no one will
10 countenance fear, IF HE RECOGNIZES IT.
11 But in your disordered state, YOU ARE NOT
12 AFRAID OF FEAR. You do not LIKE it, but it is
13 NOT your desire to attack which really
14 frightens you. You are not seriously disturbed
15 by your hostility. You keep it hidden,
16 because you are MORE afraid of what it
17 covers.
18 T 12 C 2. You could look even upon the
19 ego’s darkest cornerstone WITHOUT fear,
20 if you did not believe that, WITHOUT THE
21 EGO, you would find, within yourself,
22 something you fear even more. YOU ARE
23 NOT AFRAID OF CRUCIFIXION. Your real
24 terror is of REDEMPTION. Under the

2
Ur inserts “Oct. 5, ‘66”

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(N 8:187)(Ur 488-489)
1 ego’s dark foundation is the memory of
2 God, and it is of THIS that you are really
3 afraid. For this memory would
4 INSTANTLY restore you to your proper place,
5 and it is THIS place that you have sought to
6 LEAVE.
7 T 12 C 3. Your fear of attack is nothing, compared
8 to your fear of love. You would be willing
9 to look upon your savage wish to kill
10 God’s Son, IF YOU DID NOT BELIEVE THAT
11 IT SAVES YOU FROM LOVE. For this wish
12 CAUSED the separation. You have protected
13 it, because you do not WANT the separation healed, and
14 you realize that, by REMOVING the dark
15 cloud that obscures it, your love for your
16 Father would IMPEL you to answer
17 His call, and leap into Heaven. You
18 believe that attack is salvation, to PREVENT
19 you from this. For still deeper than
20 the ego’s foundation, and MUCH stronger
21 than IT will ever be, is your intense and
22 burning love of God, AND HIS FOR YOU.(489)316
23 T 12 C 4. THIS IS WHAT YOU REALLY WANT TO
24 HIDE. In honesty, is it not harder for

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(N 8:188)(Ur 488-489)
1 you to say “I love” than “I hate?”
2 For you associate love with weakness and hatred
3 with strength, and your REAL power seems to
4 you as your real weakness. For you
5 could NOT control your joyous response
6 to the call of love if you heard it, and the
7 whole world you THINK you control WOULD
8 vanish. The Holy Spirit, then, seems to be
9 ATTACKING YOUR FORTRESS, for you would
10 SHUT OUT GOD, and He does not will
11 to BE excluded.
12 T 12 C 5. You have built your whole insane
13 belief system, because you think you would
14 be HELPLESS in God’s Presence. And
15 you prefer would SAVE yourself from His
16 love, because you think it would crush
17 you into nothingness. You are afraid it
18 would sweep you AWAY from yourself,
19 AND MAKE YOU LITTLE. For you believe
20 that magnitude lies in defiance, and
21 attack is grandeur. YOU THINK
22 YOU HAVE MADE A WORLD THAT GOD WOULD
23 DESTROY. And by loving Him,
24 WHICH YOU DO, you would throw this world

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(N 8:189)(Ur 489)
1 away, WHICH YOU WOULD.
2 T 12 C 6. Therefore, you have used the world to
3 COVER YOUR LOVE, and the deeper you go into
4 the blackness of the ego’s foundation, the
5 CLOSER you come to the Love that is
6 hidden beneath it. AND IT IS THIS
7 THAT FRIGHTENS YOU. You can accept
8 insanity, BECAUSE YOU MADE IT. But
9 you cannot accept love, BECAUSE YOU DID NOT.
10 You would rather be slaves of the
11 crucifixion, than Sons of God in the
12 redemption. For your INDIVIDUAL
13 death is more valued than your living
14 Oneness, and what is GIVEN you, is not
15 so dear as what you MADE. You are
16 more afraid of God than of the ego, and
17 love cannot enter where it is not welcome.
18 But hatred CAN, for it enters of ITS
19 will, and cares not for YOURS.
20 T 12 C 7. The reason you must look upon your
21 delusions, and not keep them hidden, is
22 that THEY DO NOT REST ON THEIR OWN FOUNDATION.
23 In concealment, they APPEAR to do so, and
24 thus they seem to be SELF-SUSTAINED.

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(N 8:190)(Ur 489-490)
1 THIS is the fundamental illusion on which
2 they rest. For BENEATH them, and
3 concealed as long as THEY are hidden,
4 is the loving mind that THOUGHT it made
5 them in anger. And the pain in this
6 mind is so apparent, when it is uncovered,
7 that its need of healing cannot BE
8 denied. ----------------------------------
9 -----Not all the tricks and games
10 that you have offered it can heal it, (490)317
11 for HERE is the REAL crucifixion of
12 God’s Son.
13 T 12 C 8. And yet he is NOT
14 crucified. For here is both his
15 pain AND his healing, for the Holy Spirit’s
16 vision is merciful, and His remedy is
17 quick. Do not HIDE suffering from
18 His sight, but bring it gladly TO
19 Him. Lay before His eternal
20 sanity ALL your hurt, and LET Him
21 heal you. Do not leave any
22 spot of pain hidden from His Light,
23 and search your minds carefully for
24 any thoughts which you may fear

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(N 8:191)(Ur 490)
1 to uncover. For He will heal every little
2 thought that you have kept to hurt you,
3 and cleanse it of its littleness, restoring it to
4 the magnitude of God.
5 T 12 C 9. Beneath all your grandiosity, which you
6 hold so dear, is your real call for
7 help. For you call for love to your
8 Father, as your Father calls you to
9 Himself. In that place which you have hidden
10 you will only to unite with the Father, in
11 loving remembrance of Him. You will
12 find this place of truth as you
13 see it in your brothers, for though they
14 may deceive themselves, like you
15 they long for the grandeur that
16 is in them. And perceiving it you will
17 WELCOME it, and it will be yours. For
18 grandeur is the RIGHT of God’s Son, and
19 no illusions can satisfy him, or
20 save him from what he IS.
21 T 12 C 10. Only his love is real, and he will be content
22 ONLY with his reality. Save him from
23 his illusions, that you may accept the
24 magnitude of your Father in peace and joy.

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(N 8:192)(Ur 490-491)
1 But exempt no one from your love, or you will
2 be hiding a dark place in your
3 minds, where the Holy Spirit is not welcome.
4 And you will exempt YOURSELF from His
5 healing power, for by not offering
6 total love, YOU will not be healed
7 completely. And healing must be
8 as complete as fear, for love cannot
9 enter where there is one spot of
10 fear to mar its welcome.
11 T 12 C 11. You who prefer specialness
12 to sanity could not obtain it in
13 your right minds. You were at
14 peace until you asked for special
15 favor, and God did not give it.
16 For the request was alien to Him, and you
17 could not ask this of a Father who
18 truly loved His Son. Therefore you
19 made of Him an UNloving father,
20 demanding of Him what only such
21 a father COULD give. And the
22 peace of God’s Son was shattered, (491)318
23 for he no longer understood
24 his Father. He feared what he

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(N 8:193)(Ur 491)
1 had made, but still more did
2 he fear his REAL Father, having
3 attacked his glorious equality
4 WITH Him.
5 T 12 C 12. In peace he needed nothing,
6 and asked for nothing. In war he
7 DEMANDED everything, and FOUND
8 nothing. For how could the
9 gentleness of love respond to
10 his demands, EXCEPT by departing
11 in peace, and returning
12 to the Father? If the Son did not wish
13 to REMAIN in peace, he could
14 not remain at all. For a
15 darkened mind cannot live in the
16 light, and it must seek a place
17 of darkness, where it can believe
18 it is where it is NOT. God did not
19 ALLOW this to happen. But you
20 DEMANDED that it happen, and therefore
21 believed that it was so.
22 T 12 C 13. To SINGLE OUT is to MAKE ALONE,
23 and thus MAKE LONELY. God did not do
24 this to you. Could He SET YOU APART,

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(N 8:194)(Ur 491)
1 KNOWING that your peace lies in His oneness?
2 He denied you only your request for
3 pain, for suffering is not of His
4 creation. Having GIVEN you creation, He
5 could not take it FROM you. He
6 could but answer your insane request
7 with a sane answer, which would
8 abide with you in your insanity. AND
9 THIS HE DID. No-one who hears His
10 answer but will give up insanity.
11 For His answer is the reference point
12 BEYOND delusions, from which you can
13 look back on them, and see them as
14 insane. But seek this place and
15 you WILL find it, for Love is in you,
16 and will lead you there. (492)319
17
18
19
20
21
22
23
24

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T 12 D. Healing and Time (*N 1091 8:195)


(N 8:195)(Ur 492)
1 T 12 D 1. And 3 now the reason why you are
2 afraid of this course should be
3 apparent. For this is a course on
4 love, because it is about YOU. You
5 have been told that your function in
6 this world is healing, and your
7 function in Heaven is creating.
8 The ego teaches that your function
9 on earth is destruction, and that
10 you have no function AT ALL in Heaven.
11 It would thus destroy you
12 here, and bury you here, leaving you
13 no inheritance except the dust
14 out of which it thinks you were
15 made. While it is reasonably
16 satisfied with you, as its reasoning
17 goes, it offers you oblivion. When
18 it becomes overtly savage, it offers
19 you hell.
20 T 12 D 2. Yet neither oblivion nor hell
21 are 4 is as unacceptable to you as Heaven.
22 For your definition of Heaven IS hell
23 as 5 oblivion, and the REAL Heaven is the
24 greatest threat you think you COULD

3
Ur inserts “Oct. 6, ‘66”
4
Ur changes “are” to “is”
5
Ur changes “as” to “and”

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(N 8:196)(Ur 492)
1 experience. For hell and oblivion are
2 ideas which YOU made up, and you are bent
3 on DEMONSTRATING their reality, TO
4 ESTABLISH YOURS. If THEIR reality is
5 questioned, you believe that YOURS is. For
6 you believe that ATTACK established
7 your reality, and that your DESTRUCTION
8 is the final proof THAT YOU WERE RIGHT.
9 T 12 D 3. Under the circumstances, would
10 it not be MORE DESIRABLE to have been
11 wrong, even apart from the fact
12 that you WERE wrong? For while
13 it could perhaps be argued that
14 death suggests there WAS life, no one
15 would claim that it proves there IS
16 life. And even the PAST life, which
17 death might indicate, could only
18 have been futile if it must come to
19 this, and NEEDS this to prove that it WAS.
20 You question Heaven, but you do
21 NOT question this. You could heal
22 and be healed, if you DID question
23 it. And even though you know not
24 Heaven, might it not be more desirable

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(N 8:197)(Ur 492-493)
1 than death? You have been as selective in
2 your questioning as in your perception. An
3 open mind is more honest than this.
4 (493)320
5
6 T 12 D 4. The 6 ego has a very strange
7 notion of time, and it is with this notion that
8 the questioning might well begin. The ego
9 invests heavily in the past, and in the end,
10 believes that the past is the ONLY aspect
11 of time that is meaningful. You
12 will remember that we said its
13 emphasis on guilt enables it to
14 ensure its continuity, by MAKING THE
15 FUTURE LIKE THE PAST, and thus AVOIDING
16 the present. By the idea notion of PAYING
17 FOR the past in the future, the past becomes
18 the DETERMINER of the future, making THEM
19 continuous, WITHOUT an intervening
20 present. For the ego uses the present
21 ONLY as a brief transition TO the
22 future, in which it brings the past to the
23 future, BY INTERPRETING THE PRESENT IN PAST
24 TERMS.

6
Ur inserts “Oct. 7, 1966”

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(N 8:198)(Ur 493)
1 T 12 D 5. NOW has no meaning to the
2 ego. The present merely reminds it of
3 PAST hurts, and it reacts to the present
4 AS IF it were past. For the ego
5 cannot tolerate RELEASE from the past, and
6 though it is no more, it 7 tries to
7 preserve its IMAGE by responding
8 as if it were present. Thus, it
9 dictates reactions to those you
10 meet NOW from a PAST reference
11 point, obscuring their PRESENT reality.
12 In effect, if you FOLLOW its dictates,
13 you will react to your brothers as though
14 they were SOMEONE ELSE, and this will
15 surely prevent you from perceiving them AS THEY ARE.
16 And you will receive messages from them
17 out of your OWN past because, by making
18 it real in the present, you are forbidding
19 yourself to LET IT GO. You thus
20 DENY yourself the message of release
21 that every brother offers you NOW.
22 T 12 D 6. The shadowy figures from the
23 past are precisely what you must
24 ESCAPE. For they are not real, and have no

7
Ur changes “it” to “the ego”

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(N 8:199)(Ur 493-494)
1 hold over you, unless YOU bring them
2 WITH you. They carry the spots of
3 pain in your minds, directing you to
4 attack in the present, in retaliation for
5 a past that is no more. AND THIS
6 DECISION IS ONE OF FUTURE PAIN.
7 For unless you learn that PAST
8 pain is delusional, you are choosing
9 a future of delusions, and losing
10 the endless opportunities which you COULD
11 find for release in the present.
12 For the ego would PRESERVE (494)321 your nightmares, and
13 PREVENT you from awaking, and understanding that
14 THEY are past.
15 T 12 D 7. Would you RECOGNIZE a holy
16 encounter, if you are merely perceiving
17 it as a meeting with your OWN past? For
18 you are meeting no one, and the SHARING of
19 salvation, WHICH MAKES THE ENCOUNTER
20 HOLY, is excluded from your sight. The ego Holy Spirit
21 teaches that you always meet YOURSELF,
22 and the encounter is holy because YOU are. The
23 ego teaches that you always encounter
24 your PAST, and because your dreams WERE not

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(N 8:200)(Ur 494)
1 holy, the future CANNOT be, and the present is
2 without meaning. It is evident that the Holy Spirit’s
3 perception of time is the exact opposite
4 of the ego’s. And the reason is equally
5 clear, for they perceive the GOAL of time as
6 in diametrically oppos opposed.
7 T 12 D 8. The Holy Spirit interprets time’s PURPOSE
8 as rendering the need for it UNNECESSARY.
9 Thus does He regard the function of
10 time as temporary, serving only
11 His teaching function, which is temporary
12 by definition. HIS emphasis is therefore
13 on the ONLY aspect of time which CAN
14 extend to the infinite. For NOW is the
15 closest approximation of eternity that
16 this world offers. And it is in the REALITY
17 of now, without past OR future,
18 that the beginning of the appreciation of eternity
19 lies. For only now is HERE, and
20 IT presents the opportunities for the
21 holy encounters, in which salvation
22 can be found.
23 T 12 D 9. The ego, on the other hand,
24 regards the function of time as one

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(N 8:201)(Ur 494-495)
1 of extending itself IN PLACE of
2 eternity. For, like the Holy Spirit, the ego
3 interprets the goal of time as its
4 own. The continuity of past and
5 future, UNDER ITS DIRECTION, is the
6 only purpose it perceives in time,
7 and it closes over the present, so
8 that no gap in the EGO’S continuity
9 can occur. ITS continuity, then,
10 would KEEP you in time, while the
11 Holy Spirit would release you FROM it.
12 And it is HIS interpretation of the means
13 of salvation that you must learn to
14 accept, if you would share His
15 goal of salvation FOR you. (495)322
16 T 12 D 10. You, too, will interpret the
17 function of time as you interpret
18 yours. If you accept your function in
19 the world of time AS HEALING, you
20 will emphasize ONLY the aspect of
21 time in which healing can occur. For
22 healing CANNOT be accomplished in the
23 past, and MUST be accomplished
24 in the present to RELEASE the future.

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(N 8:202)(Ur 495-496)
1 THIS interpretation ties the future to the present,
2 and EXTENDS THE PRESENT, rather than the
3 past. But if you interpret your
4 function as DESTRUCTION, you will
5 lose sight of the present, and hold on
6 to the past TO ENSURE A DESTRUCTIVE
7 FUTURE. And time WILL be as
8 you interpret it, for OF ITSELF it IS
9 nothing.(496)- 323 –
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24

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T 12 E. The Two Emotions (*N 1099 8:203)


(N 8:203)(Ur 496)
1 T 12 E 1. We 8 have said that you have but two
2 emotions, love and fear. One
3 is changeless but continually exchanged,
4 being offered BY the eternal TO the
5 eternal. In this exchange it is extended,
6 for it INCREASES as it is given.
7 The other has many forms, for
8 the content of INDIVIDUAL delusions 9 differs
9 greatly. But they have one thing
10 in common; they are all insane. They
11 are made of sights which are NOT
12 seen, and sounds which are NOT heard.
13 They make up a PRIVATE world
14 which CANNOT be shared. For they are meaningful
15 ONLY to their maker, and so they have
16 no meaning at all. In this world
17 their maker moves alone, for only
18 HE perceives them.
19 T 12 E 2. Each one peoples his
20 world with figures from his INDIVIDUAL
21 past, and it is because of this that private
22 worlds DO differ. But the figures
23 that he sees were NEVER real, for they
24 are made up ONLY of his

8
Ur inserts “Oct. 10, 1966”
9
Ur changes “delusions” to “illusions”

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(N 8:204)(Ur 496)
1 REACTIONS to his brothers, and do NOT include
2 their reactions to HIM. Therefore he does not
3 see that he made them, and
4 that they ARE NOT WHOLE. For these
5 figures HAVE NO WITNESSES, being
6 perceived in one SEPARATE mind only.
7 T 12 E 3. It is THROUGH these strange and
8 shadowy figures that the insane
9 relate to their insane world. For
10 they SEE only those who remind them
11 of these images, and it is to THEM
12 that they relate. Thus do they
13 communicate with those who ARE NOT
14 THERE, and it is THEY who answer them.
15 And no-one hears their answer
16 save him who called upon them,
17 and he ALONE believes they answered
18 him. Projection MAKES perception,
19 and you CANNOT see beyond it. Again
20 and again have men attacked each other,
21 because they saw IN THEM a
22 shadow figure in their private world.
23 T 12 E 4. And thus it is that you
24 MUST attack yourself first. For

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(N 8:205)(Ur 496-497)
1 what you attack is NOT in others. Its ONLY
2 reality is in your OWN mind, and by attacking (497)- 324 –
3 others, you are literally attacking WHAT
4 IS NOT THERE. The delusional can be very
5 destructive, for they do not recognize they have
6 condemned THEMSELVES. They do
7 not wish to die, YET THEY WILL NOT LET
8 CONDEMNATION GO. And so they
9 SEPARATE into their private world, where
10 everything is disordered, and where
11 what is within, appears to be without.
12 Yet what IS within they do
13 NOT see, for the REALITY of their
14 brothers they CANNOT see.
15 T 12 E 5. You have but two emotions,
16 yet in your private world, you react to
17 each of them AS THOUGH IT WERE THE OTHER. For
18 love cannot abide in a world apart,
19 where, when it comes, it is not recognized.
20 If you see your own hatred AS
21 your brother, you are not seeing HIM.
22 Everyone draws nigh unto what
23 he loves, and recoils from what he
24 fears. And you react with fear to

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(N 8:206)(Ur 497)
1 love, and draw AWAY from it. But
2 fear ATTRACTS you, and believing it is
3 love, you call it to yourself. Your
4 private world is filled with the figures of
5 fear you have invited into it. And
6 all the love your brothers offer you, YOU DO
7 NOT SEE.
8 T 12 E 6. As you look with open eyes upon
9 your world, it MUST occur to you that
10 you have withdrawn into insanity. For you
11 see what is not there, and hear what is
12 soundless. Your behavioral MANIFESTATIONS
13 of emotions are the OPPOSITE of what the
14 emotions ARE. You communicate with
15 no-one, and you are as isolated from reality,
16 as if you were ALONE in all the universe.
17 In your madness, you OVERLOOK REALITY COMPLETELY,
18 and you see ONLY YOUR SPLIT MIND
19 everywhere you look. God calls you and
20 you do not hear, for you are preoccupied with your
21 own voice. And the vision of Christ is
22 not in your sight, for you look upon
23 yourself ALONE.
24 T 12 E 7. Children, 10 would you

10
Ur changes this to “Little children”

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(N 8:207)(Ur 497-498)
1 offer THIS to your Father? For if you offer it
2 to yourself, you ARE offering it to Him. And
3 He will NOT return it, for it is unworthy of
4 you BECAUSE it is unworthy of Him. But He
5 WOULD release you (498)- 325 - from it, and set you
6 free. His sane answer tells you that
7 what you have offered YOURSELF is NOT true,
8 of but HIS offering TO you has never
9 changed. You who know not what you
10 do, CAN learn what insanity IS, and
11 look beyond it. It is GIVEN you to learn
12 how to DENY insanity, and come forth
13 from your private world in peace. T 12 E 8. And
14 you will see all that you denied in your
15 brothers, BECAUSE you denied it in
16 yourself. For you will love them, and by
17 drawing nigh unto them, you will
18 draw them to YOURSELF, perceiving them as
19 witnesses to your reality, which you share with
20 GOD. For I am WITH them, as I
21 am with YOU. And we will draw them
22 from their private world, for as
23 we are united, so would we unite
24 with them. The Father welcomes all

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(N 8:208)(Ur ---)

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(N 8:209)(Ur ---)

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(N 8:210)(Ur 498)
1 of us in gladness, and gladness is
2 what WE would offer Him. For
3 every Son of God is given you, to
4 whom God gave HIMSELF. And
5 it is God Whom you must offer them,
6 to recognize His gift to YOU. 11
7 T 12 E 9. Vision depends on light,
8 and you CANNOT see in darkness. Yet in the
9 darkness, in the private world of
10 sleep, you SEE in dreams, although
11 your eyes are closed. And it is here
12 that WHAT you see YOU MADE. But
13 let the DARKNESS go, and ALL you made
14 YOU WILL NO LONGER SEE, for sight
15 of IT depends upon DENYING vision.
16 But from denying vision,
17 IT DOES NOT FOLLOW THAT YOU CANNOT SEE.
18 Yet this is what denial DOES, for BY
19 it you ACCEPT insanity, believing you
20 can make a private world, AND
21 RULE YOUR OWN PERCEPTION. But for
22 this, light MUST be excluded.
23 Dreams disappear when light has
24 come, AND YOU CAN SEE.

11
There is a grammar problem here: arguably it should be “God to Whom.” The Notes doesn’t have a “to” but then the Notes often
leaves out tiny fragments. The sentence is somewhat unclear the way it stands. Are we being told to offer God to Them or offer
Them to God?

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(N 8:211)(Ur 498-499)
1 T 12 E 10. Do not seek vision through YOUR
2 eyes. For you MADE your way of
3 seeing, that you might see in
4 darkness, and in this you ARE deceived.
5 BEYOND this darkness, and yet still
6 WITHIN you, is the vision of Christ,
7 Who looks on all in light.
8 YOUR vision comes from fear, as
9 His from Love. And He sees
10 FOR you, as your witness to the real
11 world. He is the Holy Spirit’s (499)- 326 - MANIFESTATION,
12 looking always on the real world,
13 and calling forth its witnesses, and
14 drawing them unto YOU. For
15 He loves what He sees within
16 you, and He would EXTEND it. And
17 He will not return unto the Father, until
18 He has extended your perception
19 even unto Him. And there perception
20 is no more, for He has RETURNED
21 you to the Father WITH Him.
22 T 12 E 11. You have but two emotions, and one you
23 made and one was GIVEN you. Each
24 is a WAY OF SEEING, and different

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(N 8:212)(Ur 499)
1 worlds arise from their different visions.
2 See through the vision that is GIVEN you,
3 for through Christ’s vision He beholds
4 Himself. And seeing what He
5 is, He knows His Father.
6 Beyond your darkest dreams, He
7 sees God’s guiltless Son
8 within you, shining in perfect
9 radiance, which is undimmed by
10 your dreams. And this YOU will see,
11 as you look with Him. For His
12 vision is His gift of love to you,
13 given Him of the Father FOR you.
14 T 12 E 12. The Holy Spirit is the light in which Christ
15 stands revealed. And all who
16 would behold Him can see Him,
17 for they have ASKED for light. Nor
18 will they see Him ALONE, for He is
19 no more alone than THEY are.
20 Because they SAW the Son, they have risen IN Him
21 to the Father. And all this will they
22 understand, because they looked within,
23 and saw, beyond the darkness, the Christ
24 in them, and RECOGNIZED Him. In the sanity
25 of His vision, they looked upon

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(N 8:213)(Ur 499)
1 themselves with love, seeing themselves as
2 the Holy Spirit sees them. And WITH this vision of the
3 truth in THEM, came all the beauty of the
4 world to shine upon them.(500)327
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24

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T 12 F. Finding the Present (*N 1110 8:214)


(N 8:214)(Ur 500)
1 T 12 F 1. To 12 perceive truly is to be aware
2 of ALL reality, through the awareness of your own.
3 But for this, NO illusions can rise to
4 meet your sight, for ALL reality leaves
5 no room for ANY error. This means
6 that you perceive a brother only AS YOU
7 SEE HIM NOW. His past has NO
8 reality in the present, and you CANNOT see it.
9 Your past reactions TO him are
10 also NOT THERE, and if it is to these that
11 you react NOW, you see but an image of
12 him that you made and cherish INSTEAD
13 of him. In your questioning of delusions,
14 ask yourself if it is REALLY sane to
15 perceive WHAT WAS NOW. If you
16 remember the PAST as you look upon him,
17 you will be unable to perceive the reality
18 that is NOW.
19 T 12 F 2. You consider it “natural” to
20 use your PAST experience as the reference
21 point from which to JUDGE the present.
22 Yet this is UNnatural, because it is
23 delusional. When you have learned to
24 look upon everyone with NO

12
Ur inserts “October 16, 1966”

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(N 8:215)(Ur 500-501)
1 REFERENCE AT ALL to the past, either
2 his OR yours as you perceived it, you
3 will be able to learn FROM WHAT YOU SEE
4 NOW. For the past can cast no
5 shadow to darken the present, UNLESS YOU ARE
6 AFRAID OF LIGHT. And ONLY if you
7 are would you choose to bring this darkness
8 WITH you, and by holding it in your minds,
9 see it as a dark cloud that
10 shrouds your brothers, and conceals their
11 reality from your sight.
12 T 12 F 3. THIS DARKNESS IS IN YOU. The
13 Christ revealed to you NOW has no
14 past, for He is changeless. AND
15 IN HIS CHANGELESSNESS LIES YOUR RELEASE.
16 For if He is as He was created, there
17 IS no guilt in Him. No cloud of
18 guilt has risen to obscure Him, and
19 He stands revealed in everyone you
20 meet, because you see Him through
21 HIMSELF. (501)328 To be born again is to let
22 the PAST go, and LOOK WITHOUT CONDEMNATION
23 UPON THE PRESENT. For the cloud which
24 obscures God’s Son to you IS the

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(N 8:216)(Ur 501)
1 past, and if you would have it past
2 AND GONE, you must NOT SEE IT NOW.
3 For And if you see it now in your delusions, it
4 has NOT gone from you, although
5 it is not there.
6 T 12 F 4. Time can release as well as
7 imprison, depending on whose interpretation of
8 it you use. Past, present, and future
9 are not continuous, UNLESS YOU FORCE
10 CONTINUITY ON THEM. You can PERCEIVE them
11 as continuous, and make them so
12 FOR YOU. But do not be deceived,
13 and then believe that this is how it IS, for
14 to believe that reality is what you
15 would HAVE it be, according to YOUR use
16 for it, IS delusional. You would
17 DESTROY time’s continuity by breaking
18 it into past, present, and future, FOR
19 YOUR OWN PURPOSES. You would anticipate
20 the future on the basis of your
21 PAST experience and plan for it accordingly.
22 And by so doing, you are ALIGNING past
23 and future, and not allowing the miracles,
24 which could intervene BETWEEN them, to free

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(N 8:217)(Ur 501-502)
1 you to be born again.
2 T 12 F 5. The miracle enables you to see your
3 brother WITHOUT his past, and so perceive
4 him as born again. His errors ARE
5 all past, and by perceiving him WITHOUT
6 them, you are RELEASING him. And
7 since his past is yours, you SHARE
8 in this release. Let no dark cloud
9 out of YOUR past obscure him from
10 you, for truth lies ONLY in the present, and
11 you WILL find it if you seek it there.
12 You have looked for it where it is NOT, and therefore
13 have not found it. Learn, then, to
14 look for seek it where it IS, and it WILL
15 dawn on eyes that see. Your past was
16 made in anger, and if you use it to
17 ATTACK the present you will NOT SEE the
18 freedom that the present holds. (502)329
19 Judgment and condemnation are BEHIND
20 you, and unless you bring them WITH you, you WILL
21 see that you are free of them.
22 T 12 F 6. Look lovingly upon the present,
23 for it holds the ONLY things that are
24 forever true. All healing lies

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(N 8:218)(Ur 502)
1 within it, because ITS continuity is
2 real. It reaches ?? extends to ALL aspects of
3 consciousness AT THE SAME TIME, and thus
4 enables them to REACH EACH OTHER. The
5 present is before time WAS, and WILL BE
6 when time is no more. In it is everything
7 that is eternal, and they ARE one. THEIR
8 continuity is timeless, and their communication
9 is unbroken, for they are NOT SEPARATED
10 by the past. Only the past CAN separate,
11 and IT is nowhere.
12 T 12 F 7. The present offers you your brothers
13 in the light that would unite you WITH
14 them, and free YOU from the past. Would
15 you, then, hold the past AGAINST them?
16 For if you do, you are choosing to remain
17 in the darkness THAT IS NOT THERE, and
18 refusing to accept the light that is
19 offered you. For the light of perfect
20 vision is freely given as it is freely
21 received, and can be accepted only
22 WITHOUT LIMIT. In this one, still
23 dimension of time, which does not change, and
24 where there is no sight of what you were,

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(N 8:219)(Ur 502-503)
1 you look at Christ, and call His witnesses
2 to shine on you, BECAUSE YOU CALLED
3 THEM FORTH. And THEY will not deny the
4 truth in you, because you looked for it in
5 them, and FOUND it there. T 12 F 8. Now is the
6 time for salvation, for NOW is the release
7 from time. Reach out to all your
8 brothers, and touch them with the touch of
9 Christ. In timeless union WITH them
10 is YOUR continuity, unbroken because it is
11 wholly shared. God’s guiltless Son
12 is ONLY light. There is no darkness in
13 him ANYWHERE, for he is whole. (503)330
14 Call all your brothers to witness to his
15 wholeness, as I am calling you to
16 join with me. Every voice has a
17 part in the song of redemption, the
18 hymn of gladness and thanksgiving for
19 the light, to the Creator of Light. The
20 holy light that shines forth from God’s
21 Son is the witness that his light is
22 of his Father. T 12 F 9. Shine on your
23 brothers in remembrance of your Creator,
24 and you WILL remember Him as you call forth
25 the witnesses to His creation. Those

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(N 8:220)(Ur 503)
1 whom you heal bear witness to YOUR healing,
2 for in THEIR wholeness you will see your own.
3 And as your hymns of praise and
4 gladness rise to your Creator, He will
5 return your thanks, in His clear
6 answer to your call. For it can never
7 be that His Son called upon
8 Him, and remained unanswered. His
9 call to you is but your call to Him.
10 And in Him you are answered by His
11 Peace.
12 T 12 F 10. Children of Light, you know not
13 that the Light is in you. And you will
14 find it through its witnesses. For having given
15 light to them, THEY WILL RETURN IT.
16 Everyone you see IN light brings YOUR
17 light closer to your OWN awareness.
18 Love always leads to love. The sick,
19 who ASK for love, are grateful for
20 it, and in their joy, they shine with holy
21 thanks. And this they offer you, who
22 GAVE them joy. They are your
23 guides to joy, for having received it
24 OF you, they would keep it. You have

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(N 8:221)(Ur 503-504)
1 established them as guides to peace, for you have
2 made it manifest in them. And
3 SEEING it, its beauty calls you home.
4 T 12 F 11. There is a light which this world
5 cannot give. Yet YOU can give it, as it
6 was given YOU. And AS you give it,
7 it shines forth to call you FROM the
8 world, and follow it. For this light (504)- 331 –
9 will attract you as nothing in this world
10 can do. And you will lay aside the
11 world and find another. This other
12 world is bright with love WHICH YOU HAVE
13 GIVEN IT. And here will everything
14 remind you of your Father and his holy
15 Son. Light is unlimited, and
16 spreads across this world in quiet
17 joy. All those you brought WITH
18 you will shine on you, and you will shine on
19 them in gratitude, because they brought you
20 there. 13 Your light will join with theirs, in
21 power so compelling, that it will
22 draw the others out of darkness as you
23 look on them.
24 T 12 F 12. Awaking unto Christ is following

13
Ur replaces “there” with “here”

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(N 8:222)(Ur 504)
1 the laws of love OF YOUR FREE WILL, and out of
2 quiet recognition of the truth in them. The
3 attraction of light must draw you
4 willingly, and willingness is signified by
5 GIVING. Those who accept love OF
6 you, become your willing witnesses to the
7 love you gave them, and it is THEY who
8 hold it out to YOU. In sleep you are
9 alone, and your awareness is narrowed to
10 yourself. And that is why the
11 nightmares come. You dream of
12 isolation, BECAUSE your eyes are closed.
13 You do not SEE your brothers, and, in the darkness
14 you cannot look upon the light you GAVE to them.
15 T 12 F 13. And yet the laws of love are not
16 suspended because you sleep. And you have
17 followed them through all your nightmares,
18 and have been faithful in your giving, for you
19 were NOT alone. Even in sleep has
20 Christ protected you, ensuring the real
21 world for you when you wake. In YOUR
22 name He has given FOR you,
23 and given YOU the gifts He gave. God’s
24 Son is still as loving as his

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(N 8:223)(Ur 504)
1 Father. Continuous with his Father,
2 he has no past apart 14 from Him.
3 So he has never ceased to be
4 his Father’s witness, AND HIS OWN.
5 Although he slept, Christ’s vision
6 did not leave him. And so it is
7 that he can call unto himself the
8 witnesses that teach him that he
9 never slept. (505)332
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24

14
Ur emphasizes this word

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T 12 G. Attainment of the Real World (*N 1120 8:224)


(N 8:224)(Ur 505)
1 T 12 G 1. Sit 15 quietly and look upon the
2 world you see, and tell yourself, “The real
3 world is not like this. It has no buildings,
4 and there are no streets where people walk
5 alone and separately. There are no stores
6 where people buy an endless list of
7 things they do not need. It is not lit
8 with artificial light, and night comes
9 not upon it. There is no day that
10 brightens and grows dim. There is no
11 loss. Nothing is there but shines, and
12 shines forever.” This world you see
13 MUST BE DENIED, for sight of it is
14 costing you a different kind of vision.
15 YOU CANNOT SEE BOTH WORLDS, for each of
16 them depends on involves a different
17 kind of seeing, and depends on
18 what you cherish. The sight of one
19 is possible because you have denied the other.
20 T 12 G 2. Both are not true, yet either one will
21 seem as real to you as the extent amount to which
22 you hold it dear. And yet their power
23 is NOT the same, because their real attraction to you
24 is unequal. You do not really want the

15
Ur inserts “October 19, 1966”

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(N 8:225)(Ur 505)
1 world you see, for it has disappointed
2 you since time began. The homes you
3 built have never sheltered you. The roads
4 you made have led you nowhere, and no
5 city that you built has withstood the
6 crumbling assault of time. Nothing
7 you made but has the mark of death upon
8 it. Hold it not dear, for it is old and
9 tired, and ready to return to dust, even
10 as you made it.
11 T 12 G 3. This aching world has not the
12 power to touch the living world at
13 all. You could not give it that, and
14 so, although you turn in sadness
15 from it, you cannot find in it the road that
16 leads AWAY from it into another world.
17 But 16 the REAL world HAS the power
18 to touch you even here BECAUSE YOU LOVE
19 IT. And what you call with love
20 WILL come to you. LOVE
21 ALWAYS ANSWERS, being unable to deny
22 a call for help, or not to hear the
23 cries of pain that rise to it, from
24 every part of this strange world you

16
Ur changes “But” to “Yet”

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(N 8:226)(Ur 505-506)
1 made, but do not want. The only effort you
2 need make, to give this world away in
3 glad exchange for what you did NOT make is
4 willingness to learn THE ONE YOU MADE IS FALSE. (506)333
5 T 12 G 4. You HAVE been wrong about the world,
6 because you have misjudged YOURSELF. From such a
7 twisted reference point, what COULD
8 you see? All vision starts WITH THE
9 PERCEIVER, who judges what is true and
10 what is false. And what he judges
11 false, HE DOES NOT SEE. You who
12 would judge reality CANNOT see it, for
13 whenever judgment enters, reality has
14 slipped away. The out of mind
15 is out of sight, because what is denied is
16 THERE, but is not recognized. Christ is
17 still there, although you know Him not.
18 His Being does NOT depend upon
19 your recognition. He lives within you in the
20 quiet present, and waits for you to leave the
21 past behind, and enter into the world He
22 holds out to you in love.
23 T 12 G 5. No-one in this distracted world
24 made by distracted minds but has

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(N 8:227)(Ur 506)
1 not seen some glimpses of the other world
2 about him. But while he still
3 lays value on his own, he will DENY
4 the vision of the other world, maintaining
5 that he loves WHAT HE LOVES NOT,
6 and following not the road that love
7 points out. Love leads so gladly!
8 And as you follow Him, YOU will rejoice
9 that you have found His company, and
10 learned of Him the joyful journey home.
11 You wait but for YOURSELF. To give
12 this sad world over, and exchange your
13 errors for the peace of God, is but
14 YOUR will. And Christ will ALWAYS
15 offer you the Will of God, in recognition
16 that you share it WITH Him.
17 T 12 G 6. It is God’s Will that nothing
18 touch His Son except Himself,
19 and nothing else comes nigh unto
20 him. He is as safe from pain as
21 God Himself, Who watches over
22 him in everything. The world
23 about him shines with love, because
24 God placed him in Himself where

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(N 8:228)(Ur 506-507)
1 pain is not, and love surrounds him
2 without end or flaw. Disturbance
3 of his peace can never be. In perfect
4 sanity he looks on love, for it is
5 all about him, and within him. He
6 MUST deny the world of pain, the
7 instant he perceives the arms of
8 love around him. And from this
9 point of safety, he looks quietly
10 about him, and recognizes that the
11 world is one with him. (507)334 T 12 G 7. The peace of
12 God passeth 17 your understanding ONLY
13 in the past. Yet here it IS, and you CAN
14 understand it NOW. God loves His
15 Son forever, and His Son RETURNS
16 his Father’s love forever. The real
17 world is the way that leads you
18 to remembrance of this one
19 thing that is wholly true, and
20 wholly YOURS. For all else you have
21 LENT yourself in time, and it WILL
22 fade. But this one thing is
23 ALWAYS yours, being the gift of God
24 unto His Son. Your ONE reality was

17
Philippians 4:6-7 In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made
known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.

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(N 8:229)(Ur 507)
1 GIVEN you, and BY it God created you
2 as one with Him.
3 T 12 G 8. You will first DREAM of peace,
4 and THEN awaken to it. Your first
5 exchange of what you made for
6 what, you want is the exchange of
7 nightmares for the happy dreams
8 of love. In these lie your true
9 perceptions, for the Holy Spirit corrects the
10 world of dreams, where ALL
11 perception is. Knowledge needs
12 NO correction. Yet the dreams of
13 love lead UNTO knowledge. In them
14 you see nothing fearful, and BECAUSE
15 of this they are the welcome that you
16 OFFER knowledge. Love waits on
17 welcome, NOT on time, and the
18 real world is but your welcome of
19 what always was. Therefore the
20 call of joy is in it, and your glad
21 response is your awakening to what
22 you have NOT lost. Praise, then, the
23 Father for the perfect sanity of His
24 most holy Son.

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(N 8:230)(Ur 507-508)
1 T 12 G 9. Your Father knoweth 18 ?? that you have
2 need for of nothing. In Heaven this is so. 19
3 For what could you need in eternity? In YOUR
4 world you DO need things, because it is a world
5 of scarcity in which you find yourself BECAUSE
6 you are lacking. But CAN you find
7 yourself in such a world? Without the Holy Spirit,
8 the answer would be no. But BECAUSE of
9 Him, the answer is a joyous YES. As
10 mediator between the two worlds, He
11 knows what you have need of, and WHICH WILL NOT
12 HURT YOU. Ownership is a dangerous
13 concept, if it is left to you. The ego wants to
14 HAVE things for salvation, for possession is
15 its law. Possession for its OWN sake is
16 the ego’s fundamental creed, a basic
17 cornerstone in the churches that it builds unto
18 itself. And at ITS altar, it demands
19 you lay ALL of the things it bids you get,
20 leaving you no joy in them. (508)- 335 -
21 T 12 G 10. EVERYTHING that the ego tells you
22 that you need will hurt you. For, although
23 it urges you again and again to GET, it
24 LEAVES you nothing, for what you get it

18
Luke 12:30 For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these things.
19
Ur changes period to comma.

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(N 8:231)(Ur 508)
1 will DEMAND of you. And even from the
2 very hands that grasped it, it will
3 be wrenched and hurled into the dust. For
4 where the ego sees salvation IT SEES
5 SEPARATION, and so you lose whatever you have
6 gotten in its name. Therefore, ask not
7 of yourselves what you need, FOR YOU
8 KNOW NOT, and your advice unto yourself
9 WILL hurt you. For what YOU think you
10 need will merely serve to tighten up
11 your world AGAINST the light, and render
12 you unwilling to question the value that this
13 world can REALLY hold for you.
14 T 12 G 11. Only the Holy Spirit KNOWS what you
15 need. And For HE will give you all things
16 that do NOT block the way to light.
17 And what else COULD you need? In
18 time, He gives you all the things that you
19 need have, and will renew them as long as
20 you have need of them. He will take
21 nothing FROM you, as long as you have ANY
22 need of it. And yet He knows
23 that EVERYTHING you need is temporary,
24 and need but last until you step aside

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(N 8:232)(Ur 508)
1 from ALL your needs, and learn that all of
2 them HAVE BEEN fulfilled. Therefore,
3 He has no investment in the things that
4 He supplies, except to make certain
5 that you will NOT use them on behalf
6 of lingering in time. He knows that you are
7 not at home there, and He wills no
8 delay to wait upon your joyous
9 homecoming.
10 T 12 G 12. Leave, then, your needs to Him.
11 He will supply 20 them, with no emphasis at
12 all upon them. What comes to you
13 of Him comes safely, for He will
14 ensure it never can become a
15 dark spot, hidden in your mind, and
16 kept to hurt you. Under His
17 guidance, you will travel light and
18 journey lightly, for His sight is
19 ever on the journey’s end, which is His goal.
20 God’s Son is not a traveler through
21 OUTER worlds. However holy his
22 perception may become, no world
23 OUTSIDE himself holds his
24 inheritance. Within HIMSELF he HAS

20
Philippians 4:19 And my God shall supply every need of yours according to his riches in glory in Christ Jesus.

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(N 8:233)(Ur 508-509)
1 no needs, for light needs nothing
2 but to shine in peace. And from
3 ITSELF, to let the rays extend in quiet
4 to infinity. T 12 G 13. Whenever you are tempted to
5 undertake a foolish journey that
6 would lead AWAY from light, remember
7 what you REALLY want, and say, “The Holy Spirit
8 leads (509)- 336 - me unto Christ, and where else
9 would I go? What need have I but
10 to awake in Him?” Then follow Him
11 in joy, with faith that He will lead
12 you safely through all the dangers to your peace
13 of mind that this world sets before
14 you. Kneel not before the altars to
15 sacrifice, and seek not what you will
16 surely lose. Content yourselves with
17 what you will as surely KEEP, and be
18 not restless, for you undertake a
19 quiet journey to the peace of God,
20 where He would have you be in quietness.
21 T 12 G 14. In me, you have ALREADY overcome EVERY
22 temptation that would hold you back.
23 We walk together on the way to quietness
24 that is the gift of God. Hold me dear,

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(N 8:234)(Ur 509)
1 for what EXCEPT your brothers CAN you
2 need? We will restore to you the peace of
3 mind that we MUST find together. The
4 Holy Spirit will teach you to awaken unto us,
5 and to yourself. THIS is the only
6 REAL need to be fulfilled in time.
7 Salvation FROM the world lies ONLY
8 here. My peace I GIVE you.
9 TAKE it of me, in glad exchange
10 for all the world has offered but
11 to TAKE AWAY. And we will
12 spread it, like a veil of light,
13 across the world’s sad face, in which
14 we hide our brothers FROM the
15 world, and it from them.
16 T 12 G 15. We cannot sing redemption’s
17 hymn alone. My task is not
18 completed ‘til I have lifted
19 every voice with mine. And
20 yet it is NOT mine, for as it
21 is my gift to you, so was it the Father’s
22 gift to me, given me through His
23 Spirit. The sound of it will banish
24 sorrow from the mind of God’s most

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(N 8:235)(Ur 509)
1 holy Son, where it can not
2 abide. Healing in time IS
3 needed, for joy cannot establish
4 its eternal reign where sorrow
5 dwells. You dwell not here, but
6 in eternity. You travel but in
7 dreams, while safe at home.
8 Give thanks to every part of
9 you that you have taught how to
10 REMEMBER you. Thus does the
11 Son of God give thanks unto
12 his Father for his purity.
13
14
15
16
17
18
19
20
21
22
23
24 <end of chapter 12>

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A Course in Miracles Volume I Chapter 13 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 13 - FROM PERCEPTION TO KNOWLEDGE ............................................................................... 1


T 13 A. Introduction (*N 1132 8:236)............................................................................................... 1
(N 8:236)(Ur 510) ............................................................................................................................ 1
T 13 B. The Role of Healing (*N 1133 8:237)................................................................................... 2
(N 8:237)(Ur 510) ............................................................................................................................ 2
(N 8:238)(Ur 510-511)..................................................................................................................... 3
(N 8:239)(Ur 511) ............................................................................................................................ 4
(N 8:240)(Ur 511-512)..................................................................................................................... 5
(N 8:241)(Ur 512) ............................................................................................................................ 6
(N ---)(Ur 512) ................................................................................................................................. 7
T 13 C. The Shadow of Guilt (*N 1138 8:242) ................................................................................. 8
(N 8:242)(Ur 513) ............................................................................................................................ 8
(N 8:243)(Ur 513-514)..................................................................................................................... 9
(N 8:244)(Ur 514) .......................................................................................................................... 10
(N 8:245)(Ur 514-515)................................................................................................................... 11
(N 8:246)(Ur 515) .......................................................................................................................... 12
(N 8:247)(Ur 515) .......................................................................................................................... 13
T 13 D. Release and Restoration (*N 1144 8:248) ......................................................................... 14
(N 8:248)(Ur 516) .......................................................................................................................... 14
(N 8:249)(Ur 516) .......................................................................................................................... 15
(N 8:250)(Ur 516-517)................................................................................................................... 16
(N 8:251)(Ur 517) .......................................................................................................................... 17
(N 8:252)(Ur 517) .......................................................................................................................... 18
(N 8:253)(Ur 518) .......................................................................................................................... 19
(N 8:254)(Ur 518) .......................................................................................................................... 20
(N 8:255)(Ur 518-519)................................................................................................................... 21
(N 8:256)(Ur 519) .......................................................................................................................... 22
(N 8:257)(Ur 519) .......................................................................................................................... 23
(N 8:258)(Ur 519-520)................................................................................................................... 24
(N 8:259)(Ur 520) .......................................................................................................................... 25
T 13 E. The Guarantee of Heaven (*N 1156 8:260)....................................................................... 26
(N 8:260)(Ur 520-521)................................................................................................................... 26
(N 8:261)(Ur 521) .......................................................................................................................... 27
(N 8:262)(Ur 521-522)................................................................................................................... 28
(N 8:263)(Ur 522) .......................................................................................................................... 29
(N 8:264)(Ur 522-523)................................................................................................................... 30
(N 8:265)(Ur 523) .......................................................................................................................... 31
(N 8:266)(Ur 523-524)................................................................................................................... 32
(N 8:267)(Ur 524) .......................................................................................................................... 33
T 13 F. The Testimony of Miracles (*N 1166 9:3) ......................................................................... 34
(N 9:003)(Ur 525) .......................................................................................................................... 34
(N 9:004)(Ur 525) .......................................................................................................................... 35
(N 9:005)(Ur 525-526)................................................................................................................... 36
(N 9:006)(Ur 526) .......................................................................................................................... 37
T 13 G. The Happy Learner (*N 1170 9:7) .................................................................................... 38
(N 9:007)(Ur 526-527)................................................................................................................... 38

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(N 9:008)(Ur 527) .......................................................................................................................... 39


(N 9:009)(Ur 527-528)................................................................................................................... 40
(N 9:010)(Ur 528) .......................................................................................................................... 41
(N 9:015)(Ur 528-529)................................................................................................................... 42
(N 9:016)(Ur 529) .......................................................................................................................... 43
(N 9:017)(Ur 529) .......................................................................................................................... 44
(N 9:018)(Ur 529) .......................................................................................................................... 45
T 13 H. The Decision for Guiltlessness (*N 1182 9:19) ................................................................. 46
(N 9:019)(Ur 530) .......................................................................................................................... 46
(N 9:020)(Ur 530) .......................................................................................................................... 47
(N 9:011)(Ur 531) .......................................................................................................................... 48
(N 9:012)(Ur 531) .......................................................................................................................... 49
(N 9:013)(Ur 531-532)................................................................................................................... 50
(N 9:014)(Ur 532) .......................................................................................................................... 51
(N 9:021)(Ur 532-533)................................................................................................................... 52
(N 9:022)(Ur 533) .......................................................................................................................... 53
(N 9:023)(Ur 533-534)................................................................................................................... 54
(N 9:024)(Ur 534) .......................................................................................................................... 55
(N 9:025)(Ur 534-535)................................................................................................................... 56
(N 9:026)(Ur 535) .......................................................................................................................... 57
T 13 I. The Way of Salvation (*N 1190 9:27)................................................................................. 58
(N 9:027)(Ur 535-536)................................................................................................................... 58
(N 9:028)(Ur 536) .......................................................................................................................... 59
(N 9:029)(Ur 536-537)................................................................................................................... 60
(N 9:030)(Ur 537) .......................................................................................................................... 61
(N 9:031)(Ur 537-538)................................................................................................................... 62
(N 9:032)(Ur 538) .......................................................................................................................... 63

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Chapter 13 - From Perception to Knowledge


T 13 A. Introduction (*N 1132 8:236)
(N 8:236)(Ur 510)
(510)337
1 T 13 A 1. All therapy is release from the past.
2 And that is why the Holy Spirit IS the only therapist.
3 HE TEACHES THAT THE PAST DOES NOT
4 EXIST, a fact which belongs to the
5 sphere of knowledge, and which therefore NO-ONE
6 IN THE WORLD KNOWS. It would
7 indeed be impossible to BE in the
8 world at all with this knowledge.
9 (clearly in mind). For the mind that
10 knows this unequivocally, knows
11 also that it dwells in eternity,
12 and utilizes no perception at all. It
13 therefore does not consider WHERE it is,
14 because the concept “where” does not mean
15 anything to it. It knows that
16 it is EVERYWHERE, just as it has
17 EVERYTHING and FOREVER.
18 T 13 A 2. The very real difference
19 between perception and knowledge becomes quite
20 apparent, if you consider this:
21 there is NOTHING partial about knowledge.
22 Every aspect is whole, and therefore NO
23 ASPECT IS SEPARATE. YOU are an
24 aspect of knowledge, being in the

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T 13 B. The Role of Healing (*N 1133 8:237)


(N 8:237)(Ur 510)
1 Mind of God, Who KNOWS you. All
2 knowledge MUST be yours, for in you IS all
3 knowledge. Perception, at its loftiest, is
4 NEVER complete. Even the perception of
5 the Holy Spirit, as perfect as perception CAN be,
6 is without meaning in Heaven.
7 Perception can reach EVERYWHERE under
8 His guidance, for the vision of Christ
9 beholds EVERYTHING in light. But
10 no perception, however holy, will last
11 FOREVER.
12 T 13 B 1. Perfect perception, then, has
13 many elements IN COMMON with
14 knowledge, making transfer TO it
15 possible. Yet the last step must be
16 taken by God, because the last step
17 in your redemption, which SEEMS to be in the
18 future, WAS accomplished by God in
19 your creation. The separation has NOT
20 interrupted it. Creation cannot BE
21 interrupted. The separation is merely a
22 faulty formulation of reality, WITH
23 NO EFFECT AT ALL. The miracle,
24 without a function in Heaven, IS

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(N 8:238)(Ur 510-511)
1 needful here. ASPECTS of reality can
2 still be seen, and they will replace aspects
3 of UNREALITY. Aspects of reality can
4 be seen IN EVERYTHING and EVERYWHERE.
5 Yet only God can gather them
6 together by crowning them AS ONE
7 with the final gift of eternity. (511)338
8 Without the Fat
9 T 13 B 2. Apart from the Father and the Son, the
10 Holy Spirit has no function. He is not
11 separate from either, being in the mind
12 of both, and knowing that
13 Mind is one. He is a thought
14 of God, and God has GIVEN Him
15 to you, because He has NO
16 thoughts He does not share.
17 His message speaks of
18 timelessness in time, and that is
19 why Christ’s vision looks on
20 everything with love. Yet even
21 Christ’s vision is not His reality.
22 The golden ASPECTS of reality, which
23 spring to light under His loving
24 gaze, are partial glimpses of the
25 Heaven that lies beyond them.

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(N 8:239)(Ur 511)
1 T 13 B 3. This is the miracle of Creation;
2 THAT IT IS ONE FOREVER. Every miracle
3 you offer to the Son of God, is but the
4 true perception of one ASPECT of the whole.
5 Though every aspect IS the whole, you
6 cannot KNOW this, until you SEE that
7 every aspect IS THE SAME, perceived in
8 the SAME light; and THEREFORE one.
9 Everyone seen WITHOUT the past thus
10 brings you nearer to the end of time, by
11 bringing healed and healing sight into
12 the darkness, and ENABLING THE WORLD TO SEE.
13 For light must come into the darkened
14 world, to make Christ’s vision
15 possible even here. Help Him to
16 give His gift of light to all who
17 think they wander in the darkness, and let
18 Him gather them into His quiet sight
19 that makes them one.
20 T 13 B 4. They are all the same; all
21 beautiful, and equal in their holiness. And
22 He will offer them unto His Father, as
23 they were offered unto Him. There
24 is ONE miracle, as there is ONE reality.

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(N 8:240)(Ur 511-512)
1 And every miracle you do contains
2 them all, as every aspect of reality
3 you see blends quietly into the one
4 reality of God. The only miracle that
5 ever was, is God’s most holy Son,
6 created in the One Reality that is his
7 Father. Christ’s vision is His gift
8 to you. His Being is His Father’s
9 gift to Him. (512)- 339 –
10 T 13 B 5. Be you content with healing,
11 for Christ’s gift you CAN bestow, and
12 your Father’s gift you CANNOT lose. Offer
13 Christ’s gift to everyone and
14 everywhere. For miracles, offered
15 the Son of God through the Holy Spirit, attune YOU to
16 reality. The Holy Spirit knows your part in the
17 Redemption, and who is 1 seeking you, and
18 where to find them. Knowledge is
19 far beyond your individual concern.
20 You who are You who are part of it, and all of it,
21 need only realize that it is of the Father, NOT
22 of you. Your role in the redemption LEADS
23 you to it, by re-establishing its oneness
24 in your minds. T 13 B 6. When you have seen your brothers

1
Ur replaces “is” with “are”

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(N 8:241)(Ur 512)
1 as yourself, you will be RELEASED to
2 knowledge, having learned to FREE yourself,
3 of Him who knows of freedom. Unite
4 with me, under the holy banner of His
5 teaching, and, as we grow in strength, the
6 power of God’s Son will move in us,
7 and we will leave no-one untouched and
8 no-one left alone. And suddenly,
9 time will be over, and we will all unite in the
10 Eternity of God the Father. The holy light you
11 saw OUTSIDE yourself, in every miracle
12 you offered to your brothers, will be RETURNED to you.
13 And, KNOWING that the light is IN you,
14 YOUR creations will be there WITH you, as you are
15 in your Father. T 13 B 7. As miracles in this
16 world join you to your brothers, so do
17 your creations establish your fatherhood in
18 Heaven. YOU are the witnesses to the
19 Fatherhood of God, and He has given
20 you the power to create the witnesses to
21 YOURS, which is as HIS. Deny a
22 brother here, and you deny the witnesses to
23 your fatherhood in Heaven.

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(N ---)(Ur 512)
The miracle which God created is perfect, as are the
miracles which YOU created in His Name. They need no
healing, nor do you, when you know THEM.
T 13 B 8. But in this world, your perfection is unwitnessed.
God knows it, but YOU do not, and so you do not SHARE His
witness TO it. Nor do you witness unto Him, for reality is
witnessed to as one. God waits your witness to His Son, and
to Himself. The miracles you do on earth are lifted up to
Heaven, and to Him. They witness to what you do not know,
and, as they reach the gates of Heaven, God will open them.
For never would He leave His own beloved Son outside them,
and beyond Himself.
(513)340

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T 13 C. The Shadow of Guilt (*N 1138 8:242)


(N 8:242)(Ur 513)
1 T 13 C 1. Guilt remains the only thing
2 that hides the Father, FOR GUILT IS THE ATTACK
3 UPON HIS SON. The guilty ALWAYS
4 condemn, and HAVING done so, they WILL
5 condemn, linking the future to the past,
6 as is the ego’s law. Fidelity unto this
7 law lets no light in, for it DEMANDS
8 fidelity to darkness, and FORBIDS awakening.
9 The ego’s laws are strict, and breaches are
10 severely punished. Therefore, give no
11 obedience to its laws, for they ARE
12 laws of punishment. And those
13 who follow them believe that THEY are
14 guilty, and so they MUST condemn.
15 Between the future and the past, the laws of
16 God must intervene, if you would
17 free yourselves. Atonement stands
18 between them, like a lamp that
19 shines so brightly, that the chain
20 of darkness, in which you bound
21 yourselves will disappear.
22 T 13 C 2. Release from guilt is the ego’s
23 whole undoing. MAKE NO-ONE
24 FEARFUL, for his guilt is yours,

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(N 8:243)(Ur 513-514)
1 and, by obeying the ego’s harsh commandments,
2 you bring its condemnation on yourself, and
3 you will not escape the punishment it offers
4 those who obey it. The ego rewards
5 fidelity to it with pain, for faith in it
6 IS pain. And faith can be
7 rewarded only in terms of the belief in
8 which the faith was placed. Faith MAKES the
9 power of belief, and where it is invested,
10 determines its reward. For faith is
11 ALWAYS given what is treasured, and
12 what is treasured IS returned to you.
13 T 13 C 3. The world can give you ONLY
14 what you gave it, for being nothing
15 but your own projection, it HAS no
16 meaning apart from what you found
17 in it, and placed your faith in. There
18 you think it is. Be faithful unto
19 darkness, and you will NOT see, because your
20 faith WILL be rewarded as you GAVE
21 it. You WILL accept your treasure, 2 (514)341 and
22 if you place your faith in the past, the
23 future WILL be like it. Whate’er
24 you hold as dear YOU THINK IS YOURS.

2
For where your treasure is, there your heart will be also. Matthew 6:21

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(N 8:244)(Ur 514)
1 The power of your VALUING will make it so.
2 T 13 C 4. Atonement brings a re-evaluation
3 of EVERYTHING you cherish, for it is the means
4 by which the Holy Spirit can SEPARATE the false and
5 true, which you have accepted into your minds
6 WITHOUT DISTINCTION. Therefore, you cannot value
7 one without the other, and guilt has
8 become AS TRUE FOR YOU AS INNOCENCE.
9 You do NOT believe the Son of God is
10 guiltless, because you see the past, and see
11 HIM not. When you condemn a
12 brother, you are saying, “I who
13 WAS guilty choose to REMAIN so.”
14 You have denied HIS freedom, and by so
15 doing, you have denied the witness
16 unto YOURS. You could as
17 easily have FREED him from the past, and
18 lifted from his mind the cloud of
19 guilt that binds him TO it. And
20 in HIS freedom would have been your OWN.
21 T 13 C 5. Lay not his guilt upon him,
22 for HIS guilt lies in his secret
23 that HE thinks that HE has done this

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(N 8:245)(Ur 514-515)
1 unto YOU. Would you then teach him
2 that he is RIGHT in his delusion? The
3 idea that the guiltless Son of God can
4 attack himself, and MAKE him guilty,
5 IS insane. In ANY form, in ANY-
6 ONE, BELIEVE THIS NOT. For sin and
7 condemnation are the same, and the belief in
8 one is faith in the other, calling for
9 punishment INSTEAD of love.
10 NOTHING can justify insanity, and to call
11 for punishment UPON YOURSELF,
12 MUST be insane.
13 T 13 C 6. See no-one, then, as guilty, and
14 you will affirm the truth of guiltlessness
15 UNTO YOURSELF. In every condemnation
16 that you offer the Son of God, lies the
17 conviction of your OWN guilt. (515)- 342 - If you
18 would have the Holy Spirit make YOU free of
19 it, accept His offer of Atonement
20 for ALL your brothers. For so you
21 learn that IT IS TRUE FOR YOU.
22 Remember always that it is impossible
23 to condemn the Son of God IN PART.
24 Those whom you see as guilty, become

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(N 8:246)(Ur 515)
1 the witnesses to guilt IN YOU, and you WILL
2 see it there, for it IS there, until it is
3 undone. Guilt is ALWAYS in your
4 OWN mind, WHICH HAS CONDEMNED
5 ITSELF. Project it not, for while you
6 do, it cannot BE undone. Great is the
7 joy in Heaven (with everyone whom
8 you release from guilt) where the
9 witnesses to your fatherhood rejoice. 3
10 T 13 C 7. GUILT MAKES YOU BLIND. For
11 while you see one spot of guilt within
12 you, YOU WILL NOT SEE THE LIGHT. And by
13 projecting it, the WORLD seems dark,
14 and shrouded in your guilt. You throw a
15 dark veil over it, and cannot see it,
16 BECAUSE YOU CANNOT LOOK WITHIN. You are afraid
17 of what you would see there, but it is
18 NOT there. THE THING YOU FEAR IS
19 GONE. If you would look within, you
20 would see only the Atonement,
21 shining in quiet and in peace, upon
22 the altar to your Father. Do not be
23 afraid to look within. The ego tells
24 you all is black with guilt within you, and bids

3
Ur renders this a bit differently “With everyone whom you release from guilt, great is the joy in Heaven, where the witnesses to your
fatherhood rejoice.”

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(N 8:247)(Ur 515)
1 you NOT TO LOOK. Instead, it bids you look
2 upon your brothers, AND SEE THE GUILT IN THEM.
3 T 13 C 8. Yet this you cannot do, WITHOUT
4 REMAINING BLIND. For those who see
5 their brothers dark, and guilty in the dark
6 in which they shroud them, are too
7 afraid to look upon the light within.
8 Within you is NOT what you believe is there,
9 and what YOU put your faith in. Within
10 you is the holy sign of perfect faith
11 YOUR FATHER has in you. HE does not
12 value you as you do. He knows
13 Himself, and knows the truth IN YOU.
14 He knows THERE IS NO DIFFERENCE, for He
15 knows not of differences. Can YOU see
16 guilt where God KNOWS there is
17 perfect innocence? You can DENY
18 His knowledge, but you CANNOT change it. Look,
19 then, upon the light He placed within you, and
20 learn that what you feared was there HAS
21 BEEN replaced with love.(516)- 343 -

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T 13 D. Release and Restoration (*N 1144 8:248)


(N 8:248)(Ur 516)
1 T 13 D 1. You are accustomed to the notion that the
2 mind can see the source of pain where
3 it is not. The doubtful service of dis-
4 placement is to hide the REAL source
5 of your guilt, and KEEP from your awareness the
6 full perception THAT IT IS INSANE. Displacement
7 ALWAYS is maintained by the illusion
8 that the source, from which attention is
9 diverted, MUST BE TRUE. And MUST
10 BE FEARFUL, or you would not have
11 displaced the guilt onto what you
12 believed to be LESS fearful. You are
13 therefore willing, with little opposition, to
14 look upon all sorts of “sources”
15 underneath awareness, provided
16 that they are not the deeper source, to which
17 they bear no real relationship at
18 all. Insane ideas HAVE no real
19 relationships, for that is why they ARE
20 insane.

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(N 8:249)(Ur 516)
1 T 13 D 2. No real relationship can rest on
2 guilt, or even hold one spot of it,
3 to mar its purity. For all relation-
4 ships which guilt has
5 touched, are used but to avoid the
6 person AND the guilt. What strange
7 relationships you have made for this
8 strange purpose! And you
9 forgot that real relationships are
10 holy, and cannot be used by YOU at
11 all. They are used ONLY by the
12 Holy Spirit, and it is that that MAKES
13 them pure. If you displace YOUR
14 guilt upon them, the Holy Spirit cannot
15 use them. For, by pre-empting
16 FOR YOUR OWN ends what you should
17 have given HIM, he cannot use them
18 unto YOUR release. No-one who
19 would unite in ANY way, with
20 ANYONE, for his OWN salvation
21 will find it in that strange relationship.
22 It is not shared, and so it is not real.
23 T 13 D 3. In any union with a brother,
24 in which you seek to lay YOUR guilt upon him,

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(N 8:250)(Ur 516-517)
1 or share it WITH him, or perceive his
2 own, YOU WILL FEEL GUILTY. Nor will
3 you find satisfaction and peace with
4 him, because your union with him IS NOT
5 REAL. You will see guilt in that
6 relationship, BECAUSE YOU PUT IT THERE.
7 It is inevitable that those who
8 suffer guilt WILL attempt to
9 displace it, because they DO
10 believe in it. Yet, though they
11 suffer, they will not look within,
12 AND LET IT GO. They cannot know
13 they love, and cannot understand WHAT
14 LOVING IS. Their main concern is
15 to perceive the source of guilt (517)#344
16 OUTSIDE themselves, BEYOND their
17 own control.
18 T 13 D 4. When you maintain that
19 YOU are guilty, but the source LIES IN
20 THE PAST, you are NOT looking inward.
21 The past is NOT in you. Your weird
22 associations to it HAVE no meaning
23 in the present. Yet you let them
24 stand BETWEEN you and your brothers, with

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(N 8:251)(Ur 517)
1 whom you find no REAL relationships
2 at all. Can you EXPECT to use
3 your brothers as a means to solve
4 the past, and still to see them as
5 they really ARE? Salvation is
6 not found by those who use
7 their brothers to resolve problems
8 WHICH ARE NOT THERE. You wanted not
9 salvation in the past. Would you
10 impose your idle wishes on the
11 present, and hope to find
12 salvation NOW?
13 T 13 D 5. Determine, then, to be NOT
14 as you were. Use no relationship
15 to hold you to the past, but with each
16 one, each day, be born again.
17 A minute, even less, will be
18 enough to free you from the past,
19 and give your mind in peace over to the
20 Atonement. When everyone is
21 welcome to you as you would
22 have YOURSELF be welcome to your
23 Father, you will see no guilt in you.
24 For you will have ACCEPTED the Atonement,

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(N 8:252)(Ur 517)
1 which shone within you all the while you
2 dreamed of guilt, and would not look
3 within and SEE it.
4 T 13 D 6. As long as you believe that
5 guilt is justified in ANY way,
6 in ANYONE, WHATEVER he may
7 do, you will not look within, where
8 you would ALWAYS find Atonement.
9 The end of guilt will never come
10 as long as you believe THERE IS A
11 REASON FOR IT. For you must
12 learn that guilt is ALWAYS
13 totally insane, and HAS no
14 reason. The Holy Spirit seeks not to
15 dispel REALITY. If GUILT were
16 real, ATONEMENT would not be.
17 The purpose of Atonement is to
18 dispel illusions, NOT to establish
19 them as real, and THEN forgive
20 them. The Holy Spirit does not KEEP illusions
21 in your mind to frighten you, and show
22 them to you fearfully, to
23 demonstrate what He has
24 saved you from.
25 (518)- 345 -

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(N 8:253)(Ur 518)
1 T 13 D 7. WHAT HE HAS SAVED YOU
2 FROM IS GONE. Give NO reality
3 to guilt, and see NO reason for it. The
4 Holy Spirit does what God would have
5 Him do, and has ALWAYS done so.
6 He has SEEN separation, but KNOWS
7 of union. He TEACHES healing,
8 but He also KNOWS of creation.
9 He would have you see and teach
10 as He does, and through Him.
11 But what He knows, you do NOT
12 know, though it is yours. NOW
13 it is given you to heal and teach, to
14 make what WILL BE, now. As
15 yet it is NOT now. The Son of God
16 believes that he is lost in guilt,
17 alone in a dark world, where
18 pain is pressing everywhere upon
19 him, FROM WITHOUT.
20 When he has looked within,
21 and seen the radiance there, he will
22 remember how much his
23 Father loves him. And it will
24 seem incredible that he had

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(N 8:254)(Ur 518)
1 ever thought his Father loved him
2 not, and looked upon him as condemned.
3 T 13 D 8. The moment that you realize
4 GUILT IS INSANE, WHOLLY unjustified,
5 and WHOLLY without reason, you will NOT
6 fear to look upon Atonement, and
7 ACCEPT IT WHOLLY. You who have
8 been unmerciful unto yourselves,
9 do not remember your Father’s
10 love. And, looking without
11 mercy upon your brothers, you do not
12 remember how much YOU love
13 HIM. Yet it is forever true.
14 In shining peace within you, is
15 the perfect purity in which you were
16 created. Fear not to look
17 upon the lovely truth in you.
18 Look THROUGH the cloud of guilt that
19 dims your vision, and look PAST
20 darkness, to the holy place where
21 you will see the light.
22 T 13 D 9. The altar to your
23 Father is as pure as He Who
24 raised it to Himself. Nothing
25 can keep FROM you what

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(N 8:255)(Ur 518-519)
1 Christ would have you see. His
2 will is like His Father’s, and He
3 offers mercy to every Child of
4 God, as He would have YOU
5 do. RELEASE from guilt, as you
6 would BE released. There is no
7 other way to look within, and
8 see the light of love shining as
9 steadfastly ily and as surely as God Himself
10 has always loved His Son.
11 AND AS HIS SON LOVES HIM. There
12 is no fear in love, 4 for love is
13 guiltless. You who have ALWAYS loved
14 your Father can have no fear, for ANY
15 reason, to look within, and see your
16 holiness. T 13 D 10. You CANNOT be as you believed you
17 WERE. Your guilt is without reason, because
18 it is not in the Mind of God, where YOU
19 are. And this IS (519)- 346 - reason, which the Holy Spirit
20 would RESTORE to you. He would
21 remove ONLY illusions. All else He
22 would have you see. And in Christ’s
23 vision He would show you the
24 perfect purity that is forever within God’s Son.

4
I John 4:18 There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made
perfect in love.

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(N 8:256)(Ur 519)
1 You cannot enter into REAL relationship
2 with ANY of God’s Sons, unless you love
3 them all, and EQUALLY. Love is not
4 special. If you single out PART of the
5 Sonship for your love, you are imposing
6 guilt on ALL your relationships, and
7 MAKING them unreal. T 13 D 11. You can love
8 ONLY as God loves. Seek not to love
9 UNLIKE Him, for there IS no love
10 apart from His. Until you recognize that
11 this is true, you will have no idea WHAT
12 LOVE IS LIKE. No-one who condemns
13 a brother, can see HIMSELF as
14 guiltless in the peace of God. If
15 he IS guiltless and in peace, AND SEES
16 IT NOT, he IS delusional, and HAS
17 NOT LOOKED UPON HIMSELF. 5 To him
18 I say, “Behold the Son of God, and
19 look upon his purity, and be still.
20 In quiet, look upon his holiness, and
21 offer thanks unto his Father, that
22 no guilt has ever touched him.”
23 T 13 D 12. No illusion that you have ever held against
24 him, has touched his innocence in

5
Ur emphasizes only the word NOT in this phrase.

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(N 8:257)(Ur 519)
1 any way. His shining purity,
2 wholly untouched by guilt, and
3 wholly loving, is bright within you. Let
4 us look upon him together, and love
5 him. For in our love of him
6 IS your guiltlessness. But look
7 upon yourself, and gladness and
8 appreciation for what you 6 see, will
9 banish guilt forever. I thank
10 You, Father, for the purity of Your most
11 holy Son, whom Thou hast
12 created guiltless forever.
13 T 13 D 13. Like you, my faith and my
14 belief are centered on what I
15 treasure. The difference is that I love
16 ONLY what God loves WITH
17 me, and, because of this, I treasure you
18 beyond the value that you set on yourselves,
19 even unto the worth that God has
20 placed upon you. I love all that
21 He created. And all my
22 faith and my belief I offer unto
23 it. My faith in 7 you is strong as
24 all the love I give my Father.

6
Notes and HLC omit “will see” and simply read “see.” Ur has the extra “will”
7
Notes and HLC have “my faith in you is strong” while the Ur has “faith is you.”

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(N 8:258)(Ur 519-520)
1 My trust in you is without limit,
2 and without the fear that you will hear me
3 not. I thank the Father for your
4 loveliness, and for the many gifts that
5 you will let me offer to the Kingdom, in
6 honor of its wholeness that is of
7 God. (520)- 347 –
8 T 13 D 14. Praise be unto you, who
9 make the Father One with His Own
10 Son. Alone we are all lowly,
11 but together, we shine with brightness
12 so intense, that none of us alone
13 can even think on it. Before the
14 glorious radiance of the Kingdom,
15 guilt melts away, and, transformed
16 into kindness, will never more be
17 as 8 it was. Every reaction that
18 you experience will be so purified that
19 it is fitting as a hymn of praise
20 unto your Father. See only
21 praise of Him in what He has
22 created, for He will never cease
23 His praise of YOU. United in this
24 praise, we stand before the gates of
25 Heaven, where we will surely enter,

8
Ur changes “as” to “what”

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(N 8:259)(Ur 520)
1 in our blamelessness. God loves you.
2 Could I, then, lack faith in you, and
3 love Him perfectly?
4 T 13 D 15. Forgetfullness and sleep, and even
5 death, become the ego’s best advice for
6 how to deal with the perceived and harsh
7 intrusion of guilt on peace. Yet no-one
8 sees himself in conflict, and ravaged by
9 a cruel war, unless he believes
10 that both “opponents” in the war are real.
11 Believing this, he must escape, for such
12 a war would surely end his peace
13 of mind, and so destroy him. But if
14 he could but realize the war is
15 between forces that are real and
16 UNREAL powers, he could look upon
17 himself, and SEE his freedom. No-one
18 finds himself ravaged and torn in
19 endless battles which he HIMSELF perceives as
20 wholly without meaning. T 13 D 16. God would
21 not have His Son embattled, and so His
22 Son’s imagined “enemy,” which he made,
23 is TOTALLY unreal.
24 You are but trying to escape a

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T 13 E. The Guarantee of Heaven (*N 1156 8:260)


(N 8:260)(Ur 520-521)
1 bitter war from which you HAVE escaped.
2 The war is gone. For you have heard
3 the hymn of freedom, rising unto
4 Heaven. Gladness and joy belong
5 to God for your release, because YOU made
6 it not. But, as you made not
7 freedom, so you made not a
8 war that could ENDANGER freedom.
9 Nothing destructive ever was, or will
10 be. The war, the guilt, the past are
11 gone as one, into the unreality from
12 whence they came. (521)348
13
14 T 13 E 1. When 9 we are all united in
15 Heaven, you will value NOTHING that you
16 value here. For nothing that you
17 value here you value wholly, and so you
18 do not value it at all. Value is
19 where God placed it, and the value of
20 what God esteems CANNOT BE
21 JUDGED, for it HAS BEEN ESTABLISHED.
22 It is WHOLLY of value. It can merely be
23 appreciated OR NOT. To value it
24 partially is NOT TO KNOW ITS VALUE. In

9
Ur inserts “October 28, 1966”

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(N 8:261)(Ur 521)
1 Heaven is everything God values, and
2 nothing else. Heaven is perfectly
3 unambiguous. Everything is clear and
4 bright, and calls forth ONE response. There
5 is no darkness, and there is no contrast. There
6 is no variation. There is no interruption.
7 There is a sense of peace so deep,
8 that no dream in this world has ever
9 even brought a dim imagining of what it is.
10 T 13 E 2. Nothing in this world can give
11 this peace, for nothing in this world is
12 wholly shared. Perfect perception
13 can merely show you what is CAPABLE
14 of being wholly shared. It can also
15 show you the RESULTS of sharing, while
16 you still remember the results of NOT
17 sharing. The Holy Spirit points quietly to
18 the contrast, knowing that you will
19 finally let Him judge the difference
20 FOR you, allowing Him to
21 demonstrate which MUST be true.
22 He has perfect faith in your final
23 judgment because He knows that HE
24 WILL MAKE IT FOR YOU. To doubt this would

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(N 8:262)(Ur 521-522)
1 be to doubt that His mission will be
2 fulfilled. How is this possible, when
3 His mission is of God?
4 T 13 E 3. You whose minds are darkened
5 by doubt and guilt, remember
6 this; God gave the Holy Spirit TO you, and
7 gave HIM the mission to REMOVE all
8 doubt, and every trace of guilt,
9 that His dear Son has laid
10 upon himself. IT IS IMPOSSIBLE
11 THAT THIS MISSION FAIL. (522)349 Nothing
12 can prevent what God would
13 have accomplished from accomplishment.
14 Whatever your reactions to the Holy Spirit’s voice
15 may be, whatever voice you choose
16 to listen to, whatever strange
17 thoughts may occur to you, God’s
18 Will IS done. You WILL find the
19 peace in which He has established
20 you, because HE does NOT change
21 His Mind. He is invariable
22 as the peace in which you dwell,
23 and of which the Holy Spirit reminds you.
24 T 13 E 4. You will not remember change

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(N 8:263)(Ur 522)
1 and shift in Heaven. You have need of
2 contrast only here. Contrast and
3 differences are necessary teaching
4 aids, for by them you learn what
5 to avoid, and what to seek. When
6 you have LEARNED this, you will find the
7 answer that makes the need
8 for ANY differences disappear.
9 Truth comes of its OWN will, unto
10 its own. When you have learned that
11 you BELONG to truth, it will flow
12 lightly over you, without a
13 difference of ANY kind. For you will
14 NEED no contrast to help you
15 realize that THIS IS WHAT YOU WANT,
16 and ONLY this.
17 T 13 E 5. Fear not the Holy Spirit will fail in
18 what your Father has given Him to
19 do. THE WILL OF GOD CAN FAIL IN
20 NOTHING. Have faith in only this
21 one thing, and it will be sufficient;
22 God wills you be in Heaven, and nothing
23 can keep you FROM it, or IT from
24 you. Your wildest misperceptions,

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(N 8:264)(Ur 522-523)
1 your weird imaginings, your blackest
2 nightmares all mean nothing. They
3 will not prevail against the peace God
4 wills for you. The Holy Spirit WILL restore
5 your sanity, because insanity is NOT the
6 will of God. If that suffices
7 Him, it is enough for you. You
8 will NOT keep what God would
9 have removed, because it breaks
10 communication with you, with whom
11 He would communicate. His
12 Voice WILL be heard. (523)350
13 T 13 E 6. The communication link which
14 God Himself has placed
15 within you, joining your minds with
16 His, CANNOT be broken. You may
17 believe you WANT it broken, and this
18 belief DOES interfere with the
19 deep peace, in which the sweet and
20 constant communication which God
21 would SHARE with you, is known.
22 Yet His channels of reaching
23 out CANNOT be wholly closed, and
24 separated FROM Him. Peace

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(N 8:265)(Ur 523)
1 will be yours, because His peace still
2 flows to you, from Him Whose
3 Will IS peace. YOU HAVE IT NOW.
4 The Holy Spirit will teach you how to USE it,
5 and by PROJECTING it, to learn that
6 it IS in you.
7 T 13 E 7. God willed you Heaven, and will
8 ALWAYS will you nothing else. The
9 Holy Spirit knows ONLY of His Will. There
10 is NO chance that Heaven will
11 not be yours, for God is sure,
12 and what He wills is sure as
13 He is. You will learn salvation,
14 because you will learn HOW TO SAVE.
15 It will not be possible to EXEMPT
16 YOURSELF from what the Holy Spirit wills
17 to teach you. Salvation is as
18 sure as God. His certainty
19 suffices. Learn that even the
20 darkest nightmare that disturbed
21 the mind of God’s sleeping Son,
22 holds no power over him. He
23 WILL learn the lesson of awaking.
24 God watches over him, and light

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(N 8:266)(Ur 523-524)
1 surrounds him.
2 T 13 E 8. Can God’s Son lose himself
3 in dreams, when God has placed
4 WITHIN him the glad call to
5 awaken and be glad? He cannot
6 separate himself from what is
7 IN him. His sleep will not
8 withstand the call to wake. The
9 mission of redemption will be fulfilled,
10 as surely as the Creation will
11 remain unchanged throughout
12 eternity. You do NOT have to
13 know that Heaven is yours, to
14 MAKE it so. It IS so. But
15 the will of God must be accepted
16 AS your will, to KNOW it. The
17 Holy Spirit CANNOT fail to undo FOR you
18 everything (524)351 that you have learned that
19 teaches you what is NOT true
20 must be RECONCILED with truth.
21 This is the reconciliation which the ego would
22 substitute for your reconciliation
23 unto sanity and unto peace.
24 T 13 E 9. The Holy Spirit has a very different

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(N 8:267)(Ur 524)
1 kind of reconciliation in His mind
2 for you, and one which He WILL
3 effect, as surely as the ego
4 will NOT effect what it attempts.
5 Failure is of the ego, NOT of God.
6 From Him you CANNOT wander, and there is
7 no possibility that the plan the Holy Spirit
8 offers to everyone, for the
9 salvation OF everyone, will not
10 be perfectly accomplished. You
11 WILL be released, and you will not
12 remember anything you made that
13 was not created FOR you, and BY
14 you in return. For how can
15 you remember what was never true,
16 or NOT remember what has
17 always been? It is this reconciliation
18 with truth, and ONLY truth, in which the
19 peace of Heaven lies. (525)352
20
21
22
23
24

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T 13 F. The Testimony of Miracles (*N 1166 9:3)


(N 9:003)(Ur 525)
1 T 13 F 1. Yes, 10 you are blessed indeed. But in
2 this world, you do not know it. Yet you have the
3 means for LEARNING it, and SEEING it
4 quite clearly. The Holy Spirit uses logic as
5 easily, and as well, as does the ego, except
6 that HIS conclusions are NOT insane.
7 They take a direction EXACTLY
8 opposite, pointing as clearly to Heaven
9 as the ego points to darkness and to death.
10 We have followed much of the ego’s logic, and 11
11 seen its logical conclusions. And
12 HAVING seen them, we have realized that they
13 can NOT be seen but in delusions.
14 For there alone their SEEMING clearness
15 SEEMS TO BE CLEARLY SEEN. Let us
16 now turn AWAY from them, and follow
17 the simple logic, by which the Holy Spirit teaches
18 you the simple conclusions that speak
19 for truth, and ONLY truth.
20 T 13 F 2. If you are blessed and do not
21 know it, you need to learn it MUST
22 be so. The KNOWLEDGE is not taught,
23 but its conditions MUST be acquired,
24 for it is THEY that have been thrown

10
Ur inserts “November 2, 1966”
11
Ur inserts the word “have” here

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(N 9:004)(Ur 525)
1 away. You CAN LEARN to bless, and CANNOT give
2 WHAT YOU HAVE NOT. If, then, you OFFER
3 blessing, it MUST have come FIRST TO
4 YOURSELF. And you must also have
5 ACCEPTED IT AS YOURS, for how
6 else could you GIVE IT AWAY ? This
7 is WHY your miracles offer YOU the
8 testimony that YOU are blessed.
9 If what you offer IS complete forgiveness,
10 you MUST have LET GUILT GO, and
11 accepting the Atonement for yourself and teaching, learning
12 yourself you ARE guiltless. How
13 could you learn what has been done
14 for you, BUT WHICH YOU DO NOT KNOW, unless
15 you do what you would HAVE to do, if
16 it HAD BEEN done unto you?
17 This is indeed
18 T 13 F 3. INDIRECT proof of truth is
19 needed in a world made of denial,
20 and without direction. For denial is the
21 decision not to know. You will perceive
22 the need for this, if you will realize that to
23 DENY is the decision NOT to know. The logic
24 of the world MUST therefore lead to nothing,

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(N 9:005)(Ur 525-526)
1 for its GOAL is nothing. If you decide
2 to have and give and BE nothing except a
3 dream, you MUST direct your thoughts
4 unto oblivion. And if you have and give
5 and are EVERYTHING, and ALL THIS HAS BEEN
6 DENIED, your thought system is
7 closed off, and wholly separated from the
8 truth. (526)353 This IS an insane world, which you
9 perceive and do not underestimate the
10 actual extent of its insanity. There is
11 no area of your perception that it has not
12 touched, and your dream IS sacred to you.
13 T 13 F 4. That is why God placed the Holy Spirit
14 WITHIN you, where YOU placed the dream.
15 Seeing is ALWAYS outward. Were
16 your thoughts wholly of YOU, the thought-
17 system which YOU have made, WOULD
18 be forever dark. The thoughts which
19 the mind of God’s Son projects, HAVE
20 all the power that he gives them.
21 The thoughts he shares with God are
22 BEYOND his belief, but those HE
23 made ARE his beliefs. And it is
24 THESE, and NOT the truth, that he has chosen

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(N 9:006)(Ur 526)
1 to defend and love. They will not be
2 taken from him. But they CAN be
3 given up BY him, for the Source
4 of their undoing is IN him. There is
5 NOTHING in the world to teach him that
6 the logic of the world is totally insane,
7 and leads to nothing. But in
8 him who MADE this insane logic
9 and its ?????, there is One Who KNOWS
10 it leads to nothing, for He knows of
11 EVERYTHING.
12 T 13 F 5. Any direction which would 12
13 lead you where the Holy Spirit leads you NOT
14 goes nowhere. Anything you deny
15 which He knows to be true you have denied
16 YOURSELF, and He must therefore teach you NOT
17 to deny it. Undoing IS indirect, as
18 DOING is. You were created ONLY to create,
19 neither to see NOR do. These are but
20 INDIRECT expressions of the will to live, which
21 has been blocked by the capricious and
22 unholy whim of death and murder
23 that your Father shared not WITH you.
24 You have set yourselves the task of sharing
25 what can NOT be shared. And while

12
Ur replaces “would” with “will”

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T 13 G. The Happy Learner (*N 1170 9:7)


(N 9:007)(Ur 526-527)
1 you think it possible to LEARN how to
2 do this, you will NOT believe all that
3 IS possible to learn to do.
4 T 13 F 6. The Holy Spirit, therefore, must begin His teaching,
5 by showing you what you can NEVER
6 learn. His MESSAGE is not indirect,
7 but He must introduce the simple
8 truth into a thought-system which
9 has become so (527)354 senselessly
10 complex 13 that you CANNOT SEE that it means
11 nothing. HE merely looks at its
12 foundation, and DISMISSES it. But YOU,
13 who CANNOT undo what you have made, nor
14 escape the heavy burden of it’s
15 dullness that lies upon your minds,
16 cannot see THROUGH it. It DECEIVES you,
17 because you chose to deceive YOURSELVES.
18 Those who choose to BE deceived, will
19 merely ATTACK direct approaches,
20 which would seem but to ENCROACH
21 upon deception, and strike at it.
22 T 13 G 1. The Holy Spirit needs a happy
23 learner, in whom His mission can be
24 happily accomplished. You who are

13
Ur adjusts this to “twisted and so complex”

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(N 9:008)(Ur 527)
1 steadfastly devoted unto misery,
2 MUST first recognize that you ARE
3 miserable and NOT happy. The Holy Spirit
4 cannot teach WITHOUT this contrast,
5 for you believe that misery IS
6 happiness. This has so confused
7 you, that you have undertaken to learn to
8 do what you can NEVER do, believing
9 that UNLESS you learn it you will
10 NOT be happy. You do NOT realize
11 that the foundation on which this
12 most peculiar learning goal
13 depends, means ABSOLUTELY NOTHING.
14 This DOES make sense to you.
15 T 13 G 2. Have faith in nothing,
16 and you will FIND the treasure that you
17 sought. But you will add another
18 burden to your mind, ALREADY
19 burdened, or you would NOT have
20 sought another. You will believe
21 that NOTHING IS OF VALUE, and
22 will VALUE it. A little piece of
23 glass, a speck of dust, a body,
24 or a war, are one to you. For
25 if you value ONE thing made of

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(N 9:009)(Ur 527-528)
1 nothing, you HAVE believed that nothing
2 CAN be precious, and that you CAN learn
3 how to make the UNtrue real true. The
4 Holy Spirit, SEEING where you are, but KNOWING
5 you are elsewhere, begins His lesson
6 in simplicity with the fundamental
7 teaching that TRUTH IS TRUE.
8 This is the hardest lesson you will ever
9 learn, and in the end, the ONLY one. (528)- 355 –
10 T 13 G 3. Simplicity is very
11 difficult for twisted minds.
12 Consider all the distortions you have
13 made of nothing; all the strange
14 forms and feelings, and actions and
15 reactions, that you have woven out
16 of it. Nothing is so alien to
17 you as the simple truth and nothing
18 are you LESS inclined to listen to.
19 The contrast between what is true
20 and what is not is PERFECTLY
21 apparent, yet you do NOT see it.
22 The simple and the obvious are NOT
23 apparent to those who would
24 make palaces and royal robes of
25 nothing, believing they are kings with

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(N 9:010)(Ur 528)
1 golden crowns BECAUSE of them. All
2 this the Holy Spirit sees, and teaches simply
3 that ALL THIS IS NOT TRUE.
4 T 13 G 4. To these unhappy learners, who
5 would teach themselves nothing, and
6 delude themselves into believing
7 that it is NOT nothing, the Holy Spirit
8 says, with steadfast quietness,
9 “The truth is true. Nothing else
10 matters, nothing else is real,
11 and EVERYTHING beside it is not there.
12 Let Me make the one distinction
13 FOR you, which you CANNOT make, but
14 NEED to learn. Your faith in nothing
15 IS deceiving you. Offer your faith
16 to Me, and I will place it
17 gently in the holy place where
18 it belongs. You will find NO
19 deception there, but only the simple
20 Truth. And you will love it, because
21 you will UNDERSTAND it.” T 13 G 5. Like you, the Holy Spirit
22 did NOT make truth. Like God,
23 He KNOWS it to be true. He
24 brings the LIGHT of truth into the darkness,
25 and LETS it shine on you.

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(N 9:015)(Ur 528-529)
1 And 14 as it shines, YOUR BROTHERS
2 see it, and, realizing that this light
3 is NOT what you have made, they see
4 in you MORE than YOU see. They
5 will be happy learners of the lesson
6 which this light brings to them, because
7 it teaches them release from nothing, and
8 from all the works of nothing. The heavy
9 chains which SEEM to bind them
10 unto despair, they do NOT see as
11 nothing, until YOU bring the light TO them.
12 And THEN they see the chains have
13 disappeared, and so they MUST have been
14 nothing.
15 T 13 G 6. And YOU will see it WITH them.
16 BECAUSE you taught them gladness and
17 release, they will become YOUR teachers in
18 release and gladness. When you
19 teach ANYONE that truth is true,
20 YOU LEARN IT WITH HIM. And so you
21 learn (529)- 356 - that what seemed hardest was
22 the easiest.
23 Learn to be happy learners.
24 You will NEVER learn how to make

14
The Notes and Ur are arranged in a different sequence here. We are using the Ur sequence and guessing, from the context, that the
four pages 9:11-9:14 were inadvertently shuffled at some point in the history of this document.

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(N 9:016)(Ur 529)
1 nothing everything. But see that
2 that 15 HAS BEEN your goal, and RECOGNIZE
3 how foolish it has been. Be
4 glad it is undone, for, when you look
5 at it in simple honesty, it IS
6 undone. We said before, “be not
7 content with nothing,” for you HAVE believed
8 that nothing COULD content you. IT
9 IS NOT SO. T 13 G 7. If you would be a
10 happy learner, you must give EVERYTHING
11 that YOU have learned over to the Holy Spirit, to
12 be UNlearned FOR you. And THEN
13 begin to learn the joyous lessons that
14 come quickly, on the firm foundation
15 that truth is true. For what is
16 builded there IS true, and BUILT on
17 truth. The universe of learning will open
18 up before you, in all its gracious
19 simplicity. With truth before you, you
20 will not look back. The happy learner
21 meets the conditions of learning here,
22 as he also meets the conditions
23 of knowledge in the Kingdom. T 13 G 8. All
24 this lies in the Holy Spirit’s plan to free you
25 from the past, and open up the way to

15
Ur has the word ‘this” here but the glyph is clearly that for the word “that”

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(N 9:017)(Ur 529)
1 freedom FOR you. For truth IS
2 true. What else could ever be,
3 or ever was? This simple lesson
4 holds the key to the dark door, which you
5 believe is locked forever. You MADE
6 this door OF nothing, and behind it IS
7 nothing. The key is only the light
8 which shines away the shapes and forms
9 and fears of nothing.
10 Accept this key to freedom,
11 from the hands of Christ, Who gives
12 it to you, that you may join Him
13 in the holy task of bringing light to
14 darkness. For, like your brothers,
15 YOU do not realize the light had 16
16 come, and freed you from the sleep of
17 darkness. T 13 G 9. Behold your brothers in
18 their freedom, and learn of them how
19 to be FREE of darkness. The light
20 in you will waken them, and they will not
21 leave YOU asleep. The Vision of Christ
22 is GIVEN the very instant that it is
23 perceived. Where everything is
24 clear, it is ALL holy. The quietness

16
Ur replaces “had” with “has”

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(N 9:018)(Ur 529)
1 of its simplicity is so compelling,
2 that you will realize IT IS IMPOSSIBLE
3 TO DENY THE SIMPLE TRUTH. For there
4 IS nothing else. God is everything, 17 and
5 His Son is IN Him WITH everything.
6 Can he sing the dirge of sorrow, when
7 THIS is true? (530)- 357 -
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24

17
Ur changes this to “everywhere”

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T 13 H. The Decision for Guiltlessness (*N 1182 9:19)


(N 9:019)(Ur 530)
1 T 13 H 1. Learning 18 will be commensurate with
2 motivation, and the interference in your motivation for
3 learning, is EXACTLY the same as that which
4 interferes with ALL your thinking. The happy
5 learner CANNOT FEEL GUILTY ABOUT LEARNING. This
6 is so ESSENTIAL to learning, that it should
7 never be forgotten. The guiltless learner
8 learns so easily, BECAUSE HIS THOUGHTS ARE
9 FREE. But this entails the recognition
10 that GUILT IS INTERFERENCE, NOT
11 SALVATION, and serves NO useful
12 function at all. T 13 H 2. You are accustomed to
13 using guiltlessness merely to offset the
14 pain of guilt, and do not look upon it
15 as having value IN ITSELF. You believe that
16 guilt AND guiltlessness are BOTH of
17 value, each representing an ESCAPE from
18 what the other does NOT offer you. You do NOT
19 want either alone, for without both,
20 you do not look upon see YOURSELVES
21 as whole, and therefore happy.
22 You are whole ONLY in your
23 guiltlessness, and only in your guiltlessness,
24 CAN you be happy. There IS no conflict
25 here. T 13 H 3. To wish for guilt in ANY fo way,

18
Ur inserts “November 6, 1966.”

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(N 9:020)(Ur 530)
1 in ANY form, will lost 19 appreciation of the
2 value of your guiltlessness, and push it
3 from your sight. There is NO compromise
4 that you can make with guilt, and escape
5 from the pain which ONLY guiltlessness allays.
6 Learning is living here, as creating is
7 Being in Heaven. Whenever the pain
8 of guilt seems to ATTRACT you, remember
9 that, if you yield to it, you are deciding
10 AGAINST your happiness, and will NOT learn
11 how to be happy. Say, therefore, to yourself,
12 gently, but with the conviction born of the
13 love of God and of His Son:
14
15
16
17 The rest of the page is blank but the Ur has:
18 What I experience I will make manifest.
19 If I am guiltless, I have nothing to fear.
20 I choose to testify to my ACCEPTANCE of the Atonement,
21 NOT FOR ITS REJECTION.
22 I would accept my guiltlessness by making it manifest,
23 and SHARING it.
24 Let me bring peace to God’s Son from his Father.
25 (531)- 358 -

19
Notes and HLC both have this is as “lose.”

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(N 9:011)(Ur 531)
1 T 13 H 4. Each 20 day, each hour and
2 minute, - even each second, - you are
3 deciding between the crucifixion and the Resurrection;
4 between the
5 ego and the Holy Spirit. The ego is the choice for
6 guilt, the Holy Spirit the decision for blamelessness.
7 The power of decision is all that is yours.
8 What you can decide BETWEEN is fixed, because
9 there are no alternatives, EXCEPT
10 truth and illusion. And there is no
11 overlap between them, because they are opposites
12 which CANNOT be reconciled, and CANNOT both be
13 true. You are guilty OR guiltless,
14 bound OR free, happy OR
15 miserable. 21 Everyone you offer
16 healing TO, returns it. Everyone
17 you attack, KEEPS it and cherishes
18 it by holding it AGAINST you.
19 Whether he DOES this, or does it
20 not, will make no difference.
21 YOU WILL THINK HE DOES. It is impossible
22 to offer WHAT YOU DO NOT WANT, without
23 this penalty. The cost of giving IS
24 receiving. Either it is a penalty
25 from which you suffer, or the happy
26 purchase of a treasure to hold dear.

20
Ur inserts “Nov. 12, 1966”
21
Ur replaces “miserable” with “unhappy” and then adds the following g” T 13 H 5. The miracle teaches you that you have chosen
guiltlessness, freedom, and joy. It is not a cause, but an EFFECT. It is the natural result of choosing right, attesting to your happiness
that comes from choosing to be free of guilt. “

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(N 9:012)(Ur 531)
1 T 13 H 6. No penalty is ever asked of God’s Son,
2 except BY himself and OF himself.
3 Every chance given to him to heal, is another
4 opportunity to replace darkness with light, and
5 fear with love. If he refuses it, he
6 binds himself TO darkness because he did not
7 choose to free his brother, and enter
8 light WITH him. By GIVING power
9 to nothing, he threw away the joyous
10 opportunity to learn that nothing HAS
11 no power. And, by NOT DISPELLING,
12 darkness, HE became afraid of darkness
13 AND of light.
14 The joy of learning darkness has
15 no power over the Son of God, is the happy
16 lesson the Holy Spirit teaches, and would have YOU
17 teach WITH Him. It is HIS joy to teach
18 it, as it will be YOURS. T 13 H 7. The way to
19 teach this simple lesson is merely
20 this; guiltlessness IS invulnerability.
21 Therefore, make your INVULNERABILITY manifest to
22 everyone you meet, and teach him that,
23 WHATEVER he may try to do to you,
24 your perfect freedom from the belief that
25 you can BE harmed, shows him HE

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(N 9:013)(Ur 531-532)
1 is guiltless. He can do NOTHING that
2 can hurt you, and by refusing to
3 allow him to THINK HE CAN, you
4 teach him (532)- 359 - that the Atonement which you
5 have accepted 22 IS ALSO HIS.
6 THERE IS NOTHING TO FORGIVE.
7 No-one can hurt the Son of God. His
8 guilt is WHOLLY without cause, and
9 being without cause, CANNOT exist.
10 T 13 H 8. God is the ONLY Cause, and guilt is
11 NOT of Him. Teach no-one
12 he has hurt you, for, if you do,
13 you teach YOURSELF that what is
14 NOT of God, HAS POWER OVER YOU.
15 THE CAUSELESS CANNOT BE. Do
16 not attest to it, and do not foster
17 belief in it in any mind.
18 Remember always MIND IS ONE,
19 and CAUSE IS ONE. You will learn
20 communication with this Oneness ONLY
21 when you learn to DENY the
22 causeless, and accept the Cause of
23 God as YOURS. The power that
24 God has given to His Son IS
25 his, and nothing else can His Son

22
Ur inserts “for yourself,”

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(N 9:014)(Ur 532)
1 see, or choose to look upon, without
2 imposing on HIMSELF the penalty
3 of guilt, IN PLACE of all the happy
4 teaching the Holy Spirit would gladly
5 offer him.
6 T 13 H 9. Whenever you decide to
7 make decisions FOR YOURSELF, you are
8 thinking self-destructively, and the
9 decision WILL BE WRONG. It will hurt you,
10 because of the CONCEPT of decision which led to
11 it. It is not true that you can make
12 decisions BY yourself, or FOR
13 yourself alone. No thought of
14 God’s Son CAN be separate, or
15 isolated in its effects. Every
16 decision is made for the WHOLE SONSHIP,
17 directed in and out, and influencing a
18 constellation larger than anything you
19 ever dreamed of. Those who accept
20 Atonement, ARE invulnerable. But
21 those who believe they are guilty, WILL
22 respond to guilt, because THEY THINK IT IS
23 SALVATION, and will NOT refuse to see it, and
24 side WITH it. They BELIEVE that

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(N 9:021)(Ur 532-533)
1 INCREASING guilt is self-PROTECTION. And
2 they fail to understand the simple fact
3 that, what they do NOT want, MUST hurt
4 them.
5 T 13 H 10. All this arises because they do NOT
6 believe that WHAT THEY WANT IS GOOD
7 and 23 will was given them BECAUSE it is
8 holy, and will bring TO them ALL that
9 they need, coming as naturally as
10 peace that knows no limits. There is
11 NOTHING their wills will not provide, that
12 offers them ANYTHING of value. But
13 because they do NOT understand their will, the Holy
14 Spirit quietly understands it 24 FOR them,
15 and gives them what THEY will
16 without effort, strain, or the
17 impossible burden of deciding WHAT
18 THEY WANT AND NEED ALONE. It will
19 never happen that you will have to
20 make decisions FOR YOURSELF. You are
21 NOT bereft of help, and HELP THAT
22 KNOWS THE ANSWER. Would you be
23 content with little, which is all that YOU can
24 ALONE 25 (533)- 360 - offer 26 unto yourself, when
25 He Who GIVES YOU EVERYTHING will

23
Ur replaces “and” with “. Yet”
24
Notes and HLC have “it” here … obvious typo.
25
Ur replaces “can AONE” with “ALONE can”
26
Ur inserts “Nov. 12, 1966”

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(N 9:022)(Ur 533)
1 simply OFFER it TO you?
2 T 13 H 11. He will never ask what you have
3 done to make you worthy of the gift of
4 God. Ask it not therefore of yourselves.
5 Instead, accept His answer, for
6 He KNOWS you are worthy of everything
7 that God wills FOR you. Do not
8 try to escape the gift of God, which He
9 so freely and so gladly offers you.
10 He offers you but what God gave
11 Him FOR you. You need NOT
12 decide whether or not you are
13 DESERVING of it. GOD KNOWS THAT
14 YOU ARE. Would you deny the truth of
15 GOD’S decision, and place your
16 pitiful appraisal of yourself
17 ? in place of His calm and
18 unswerving value of His Son? NOTHING
19 can shake God’s conviction of the
20 perfect purity of everything that He
21 created, for it IS wholly pure.
22 Do not decide AGAINST it, for being
23 of Him it MUST be true.

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(N 9:023)(Ur 533-534)
1 T 13 H 12. Peace abides in every mind
2 that quietly accepts the plan that
3 GOD has set for his Atonement,
4 RELINQUISHING HIS OWN. You know
5 NOT of Salvation, for you do NOT
6 understand it. Make no decisions
7 about what it is, or where it
8 lies, but ask of the Holy Spirit EVERYTHING and
9 leave ALL decisions to His gentle
10 counsel. The One Who knows the
11 plan of God which God would
12 have you follow, can teach you what it IS.
13 Only His wisdom is capable of
14 guiding you to follow it. Every
15 decision you undertake alone but
16 signifies that you would define
17 what Salvation is, and what you
18 would be saved from. The Holy Spirit
19 KNOWS that ALL Salvation is
20 escape from guilt. You have no
21 other “enemy,” and against this
22 strange distortion of the purity of the Son
23 of God, the Holy Spirit is your ONLY friend. (534)#361
24 T 13 H 13. He is the strong protector of
25 your innocence, which sets you free. And

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(N 9:024)(Ur 534)
1 it is HIS decision to undo EVERYTHING that
2 would obscure your innocence from your
3 unclouded mind. Let Him therefore
4 be the only guide that you would follow
5 to salvation. He knows the way, and
6 leads you gladly on it. WITH Him,
7 you will not fail to learn what God
8 wills FOR you IS your will.
9 WITHOUT His guidance, you will think
10 you know alone, and will decide AGAINST
11 your peace, as surely as you
12 made the wrong decision in ever
13 thinking that Salvation lay in you
14 alone. Salvation is of Him to Whom
15 God GAVE it FOR you. He has
16 not forgotten it. Forget HIM not, and
17 He will make EVERY decision for you
18 for YOUR Salvation and the peace of God in you.
19 T 13 H 14. Seek not to appraise the worth
20 of God’s Son, whom He created
21 holy, for to do so is TO EVALUATE
22 HIS FATHER, and judge AGAINST Him.
23 And you WILL feel guilty for this
24 imagined “crime,” which no one in
25 this world, or Heaven, CAN POSSIBLY commit.

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(N 9:025)(Ur 534-535)
1 God’s Spirit teaches only that
2 the “sin” of SELF replacement on the
3 throne of God is NOT a source of
4 guilt. What CANNOT happen
5 can have no effects to fear. Be
6 quiet in your faith in Him, Who
7 loves you, and would lead you out of
8 insanity. Madness may be
9 your CHOICE, but NOT your reality.
10 Never forget the Love of God, Who
11 HAS remembered you. For it is quite
12 impossible that He could ever
13 let His Son drop from His
14 loving Mind, wherein he was created
15 and where his abode was fixed in
16 perfect peace forever.
17 T 13 H 15. Say to the Holy Spirit only, “Decide
18 for me,” and it is done. For His
19 decisions are reflections of WHAT
20 GOD KNOWS ABOUT YOU, and in this
21 light, error of ANY kind becomes
22 impossible. Why would you
23 struggle so frantically to anticipate
24 all that you CANNOT know, (535)362 when ALL the
25 knowledge lies behind EVERY decision

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(N 9:026)(Ur 535)
1 that the Holy Spirit makes FOR YOU? Learn
2 of His wisdom and His love, and teach
3 His answer to everyone who struggles
4 in the dark. For you decide for THEM AND
5 for yourself. How gracious is it to
6 decide all things through Him, Whose
7 equal love is given equally to
8 all alike. He leaves you no one
9 OUTSIDE yourself, alone WITHOUT
10 you. And so He gives you what is
11 yours, because your Father would
12 have you share it WITH him.
13 T 13 H 16. In everything be led by Him,
14 and do not reconsider. Trust Him
15 to answer quickly, surely, and with
16 love for everyone who will be
17 touched in any way by the decision.
18 And EVERYONE will be. Would you
19 take unto yourself the sole responsibility
20 for deciding what can bring ONLY
21 good to everyone? Would you
22 KNOW this? You taught YOURSELVES
23 the most unnatural habit of
24 NOT communicating with your Creator.

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T 13 I. The Way of Salvation (*N 1190 9:27)


(N 9:027)(Ur 535-536)
1 Yet you remain in close communication with Him
2 and with everything that is within Him, as
3 it is within YOURSELF. UNlearn isolation
4 through His loving guidance, and learn of
5 all the happy communication that you have
6 thrown away, but could NOT lose.
7 T 13 H 17. Whenever you are in doubt what you
8 should do, think of His Presence
9 in you, and tell yourself this and ONLY this:
10 “He leadeth me, and knows the way
11 which I know not. Yet
12 He will never KEEP from me what
13 He would have me LEARN. And so
14 I trust Him to communicate to me
15 all that He knows FOR me.” 27 (536)363
16 T 13 I 1. When you accept a brother’s
17 guiltlessness, you will SEE Atonement in
18 him. For, by proclaiming it in
19 HIM, you make it YOURS, and you WILL
20 see what you sought. You will not
21 see the symbol of your brother’s guiltlessness
22 shining within him, while you still believe
23 IT IS NOT THERE. HIS guiltlessness is
24 YOUR Atonement. Grant it to him, and

27
Ur inserts “Then let Him teach you quietly how to perceive your guiltlessness, which is ALREADY there.”

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(N 9:028)(Ur 536)
1 you will see the truth of what you have acknowledged.
2 Yet truth is offered FIRST, to be received,
3 even as God gave it first to His
4 Son. The first in time means nothing,
5 but the First in Eternity is God the Father,
6 Who is both First and One. Beyond the
7 First, there is no other, for there is no order,
8 no second or third, and nothing BUT the
9 First.
10 T 13 I 2. You who belong to the First Cause,
11 created by Him like unto Himself, and
12 part of Him, are more than merely
13 guiltless. The state of guiltlessness is
14 only the condition in which what is NOT there
15 has been REMOVED from the disordered mind
16 that THOUGHT it WAS. This state,
17 and only this, must YOU attain with God
18 beside you. For until you do, you will
19 still think that you are separate FROM
20 Him. You can feel His Presence
21 NEXT TO you, but CANNOT know that
22 you are one with Him. This needs not
23 to be taught. 28 Learning applies ONLY
24 to the condition IN WHICH IT HAPPENS OF ITSELF. 29

28
Ur changes “needs not to be taught” to “need not be taught”
29
Ur omits emphasis from “OF ITSELF”

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(N 9:029)(Ur 536-537)
1 T 13 I 3. When you have let all that has
2 obscured the truth in your most holy
3 mind be undone for you, and stand
4 in Grace before your Father, He will
5 give Himself to you, as He has ALWAYS
6 done. Giving Himself is all He
7 knows, and so it is ALL knowledge. For
8 what He knows NOT cannot be, and therefore
9 CANNOT BE GIVEN. Ask not to BE forgiven,
10 for this has already been accomplished.
11 Ask rather to LEARN forgiveness, 30 and
12 restore WHAT ALWAYS WAS to your
13 ? unforgiving mind. Atonement
14 becomes real and visible, to them that
15 USE it. On earth, it is your ONLY
16 function, and you (537)364 must learn that that
17 it is all you WANT to learn.
18 T 13 I 4. You WILL feel guilty ‘til you
19 learn this. For, in the end, whatever
20 form it takes, your guilt arises
21 from your failure to fulfill your
22 function in God’s Mind with ALL OF
23 YOURS. Can you ESCAPE this guilt by
24 failing to fulfill your function HERE?

30
Ur changes “forgiveness” to “how to forgive”

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(N 9:030)(Ur 537)
1 You need not understand creation, to do
2 what must be done, BEFORE that
3 knowledge would be meaningful to you.
4 God breaks no barriers; neither did He
5 MAKE them. When YOU release them,
6 they are gone. God will not fail, nor
7 ever has, in anything.
8 T 13 I 5. Decide that God is right and
9 YOU are wrong, about yourself. He
10 created you out of Himself, but
11 still WITHIN Him. He knows what
12 you are. Remember that there is no
13 second to Him. There cannot therefore be
14 anyone WITHOUT His Holiness, nor
15 anyone unworthy of His perfect love.
16 Fail not in your function of loving in a
17 loveless place, made out of darkness
18 and decept deceit, for thus are
19 darkness and deception UNdone. FAIL
20 NOT YOURSELF, but instead, offer to
21 God AND YOU His blameless Son. For
22 this small gift of appreciation FOR His
23 love, God will Himself exchange
24 your gift for HIS.

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(N 9:031)(Ur 537-538)
1 T 13 I 6. Before you make ANY decisions for
2 yourself, remember that YOU HAVE DECIDED
3 AGAINST YOUR FUNCTION IN HEAVEN, and
4 consider carefully whether you WANT
5 to make decisions here. Your function
6 here is only to decide AGAINST d
7 eciding what you want, in recognition
8 that YOU DO NOT KNOW. How, then,
9 CAN you decide what you should do?
10 Leave ALL decisions to the One Who speaks
11 for God, and for your function as He
12 KNOWS it. So will He teach you
13 to remove the awful burden you have laid
14 upon yourself, by loving not the Son
15 of God, and trying to teach him
16 guilt INSTEAD of love. Give up this
17 frantic and insane attempt (538)365 which
18 cheats you of the joy of living with your
19 God and Father, and awaking gladly to
20 His Love and Holiness, which join
21 together as truth in YOU, making
22 you One with Him.
23 T 13 I 7. When you have learned how ?? to
24 decide WITH God, ALL decisions

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(N 9:032)(Ur 538)
1 become as easy and as right as breathing.
2 There is no effort, and you will be led as
3 gently, as if you were being carried
4 along a quiet path in summer.
5 Only your own volition seems to make
6 deciding hard. The Holy Spirit will not delay
7 at all in answering your EVERY question
8 what to do. He KNOWS. And He
9 will TELL you, and then do it FOR
10 you. You who are tired might
11 consider whether this is not more
12 restful than sleep. For you can
13 bring your guilt into sleeping, but
14 NOT into this.
15
16
17
18
19
20
21
22
23
24 <end of chapter 13>

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A Course in Miracles Volume I Chapter 14 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 14 – BRINGING ILLUSIONS TO TRUTH ..................................................................................... 1


T 14 A. Introduction (*N 1196 9:33)................................................................................................. 1
(N 9:033)(Ur 539) ............................................................................................................................ 1
(N 9:034)(Ur 539) ............................................................................................................................ 2
T 14 B. Guilt and Guiltlessness (*N 1198 9:35) ............................................................................... 3
(N 9:035)(Ur 539-540)..................................................................................................................... 3
(N 9:036)(Ur 540) ............................................................................................................................ 4
(N 9:037)(Ur 540-541)..................................................................................................................... 5
(N 9:038)(Ur 541) ............................................................................................................................ 6
(N 9:039)(Ur 541) ............................................................................................................................ 7
(N 9:040)(Ur 541-542)..................................................................................................................... 8
(N 9:041)(Ur 542) ............................................................................................................................ 9
(N 9:042)(Ur 542) .......................................................................................................................... 10
(N 9:043)(Ur 542-543)................................................................................................................... 11
(N 9:044)(Ur 543) .......................................................................................................................... 12
T 14 C. Out of the Darkness (*N 1208 9:45) .................................................................................. 13
(N 9:045)(Ur 543-544)................................................................................................................... 13
(N 9:046)(Ur 544) .......................................................................................................................... 14
(N 9:047)(Ur 544-545)................................................................................................................... 15
(N 9:048)(Ur 545) .......................................................................................................................... 16
(N 9:049)(Ur 545) .......................................................................................................................... 17
(N 9:050)(Ur 545-546)................................................................................................................... 18
(N 9:051)(Ur 546) .......................................................................................................................... 19
T 14 D. Perception without Deceit (*N 1215 9:52) ........................................................................ 20
(N 9:052)(Ur 547) .......................................................................................................................... 20
(N 9:053)(Ur 547) .......................................................................................................................... 21
(N 9:054)(Ur 547-548)................................................................................................................... 22
(N 9:055)(Ur 548) .......................................................................................................................... 23
(N 9:056)(Ur 548-549)................................................................................................................... 24
(N 9:057)(Ur 549) .......................................................................................................................... 25
(N 9:058)(Ur 549) .......................................................................................................................... 26
(N 9:059)(Ur 549-550)................................................................................................................... 27
(N 9:060)(Ur ---) ............................................................................................................................ 28
(N 9:061)(Ur 550) .......................................................................................................................... 29
(N 9:062)(Ur 550-551)................................................................................................................... 30
(N 9:063)(Ur 551) .......................................................................................................................... 31
(N 9:064)(Ur 551) .......................................................................................................................... 32
T 14 E. The Recognition of Holiness (*N 1228 9:65) ..................................................................... 33
(N 9:065)(Ur 552) .......................................................................................................................... 33
(N 9:066)(Ur 552) .......................................................................................................................... 34
(N 9:067)(Ur 552-553)................................................................................................................... 35
(N 9:068)(Ur 553) .......................................................................................................................... 36
(N 9:069)(Ur 553) .......................................................................................................................... 37
T 14 F. The Shift to Miracles (*N 1233 9:71)................................................................................. 38
(N 9:070)(Ur 553-554)................................................................................................................... 38
(N 9:071)(Ur 554) .......................................................................................................................... 39

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(N 9:072)(Ur 554-555)................................................................................................................... 40
(N 9:073)(Ur 555) .......................................................................................................................... 41
(N 9:074)(Ur 555) .......................................................................................................................... 42
(N 9:075)(Ur 555-556)................................................................................................................... 43
(N not present)(Ur 556).................................................................................................................. 44
(N 9:076)(Ur 557) .......................................................................................................................... 45
(N 9:077)(Ur 557) .......................................................................................................................... 46
(N 9:078)(Ur 557) .......................................................................................................................... 47
T 14 G. The Test of Truth (*N 1242 9:79)...................................................................................... 48
(N 9:079)(Ur 558) .......................................................................................................................... 48
(N 9:080)(Ur 558) .......................................................................................................................... 49
(N 9:081)(Ur 558-559)................................................................................................................... 50
(N 9:082)(Ur 559) .......................................................................................................................... 51
(N 9:083)(Ur 559-560)................................................................................................................... 52
(N 9:084)(Ur 560) .......................................................................................................................... 53
(N 9:085)(Ur 560-561)................................................................................................................... 54
(N 9:086)(Ur 561) .......................................................................................................................... 55
(N 9:087)(Ur 561) .......................................................................................................................... 56
(N 9:088)(Ur 561-562)................................................................................................................... 57
(N 9:089)(Ur 562) .......................................................................................................................... 58
(N 9:090)(Ur 562) .......................................................................................................................... 59

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Chapter 14 – Bringing Illusions to Truth


T 14 A. Introduction (*N 1196 9:33)
(N 9:033)(Ur 539)
1 T 14 A 1. Unless 1 you are guiltless you cannot know
2 God, Whose Will is that you know Him.
3 Therefore, you MUST be guiltless. But, if
4 you do not accept the necessary conditions
5 for knowing Him, YOU HAVE DENIED HIM, and
6 do not recognize Him, though He is all
7 around you. He cannot be known
8 without His Son, whose guiltlessness
9 is 2 the condition for knowing Him.
10 Accepting His Son as guilty is
11 denial of the Father so complete
12 that knowledge is swept
13 away from recognition, in the very
14 mind where God Himself has
15 placed it. If you would but
16 listen, and learn how
17 impossible this is! Do not endow
18 Him with attributes YOU
19 understand. You made Him
20 not, and anything YOU understand
21 is not of Him.
22 T 14 A 2. Your task is not to make
23 reality. It is here, WITHOUT your
24 making, but NOT without YOU.

1
Ur inserts “November 16, 1966.”
2
Ur adds emphasis to this word

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(N 9:034)(Ur 539)
1 You who have thrown your selves
2 away, and valued God so little,
3 hear me speak for Him, and for
4 yourselves. You cannot understand how
5 much your Father loves you, for
6 there is no parallel in your experience of
7 the world to help you understand it.
8 There is nothing on earth with which it
9 can compare, and nothing you have
10 ever felt, APART from Him, that
11 resembles it ever so faintly.
12 You cannot even give a blessing in
13 perfect gentleness. Would you
14 know of One Who gives
15 forever, and Who knows of nothing
16 EXCEPT giving?
17 T 14 A 3. The Children of Heaven live
18 in the light of the blessing of their
19 Father, because THEY KNOW THAT THEY
20 ARE SINLESS. The Atonement was
21 established as the means of
22 restoring guiltlessness to the
23 mind which has denied it,
24 and thus denied Heaven to
25 Itself. Atonement teaches you

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T 14 B. Guilt and Guiltlessness (*N 1198 9:35)


(N 9:035)(Ur 539-540)
1 the true condition of the Son of God.
2 It does NOT teach you what you are
3 or what your Father is. The Holy Spirit, Who
4 remembers this FOR you, merely
5 teaches you how to REMOVE the
6 blocks that stand between you and
7 what YOU know. His memory is
8 YOURS. If you remember what
9 you 3 have made, you are remembering nothing. 4
10 T 14 B 1. The guiltless and the guilty
11 are totally incapable of
12 understanding one (540)- 367 – another. Each perceives
13 the other AS LIKE HIMSELF, making
14 them unable to communicate,
15 because each sees the other UNLIKE the
16 way he sees himself. God
17 can communicate ONLY to the Holy Spirit in
18 your mind, because only He shares
19 the knowledge of what you are WITH God.
20 And only the Holy Spirit can
21 answer God for YOU, for only
22 He knows what God IS.
23 Everything ELSE, that YOU have
24 placed within your mind, CANNOT
25 exist, for what is not in

3
Ur emphasizes this word
4
Ur inserts “Remembrance of reality is in HIM, and THEREFORE in you.”

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(N 9:036)(Ur 540)
1 communication with the Mind of God, has
2 never been. Communication with God is
3 Life. Nothing without it IS at all.
4 T 14 B 2. The only part of your mind that
5 has reality, is the part that links
6 you still with God. Would you have
7 ALL of it transformed into a
8 radiant message of God’s
9 love, to share with all the lonely
10 ones, who have denied Him with you?
11 GOD MAKES THIS POSSIBLE. Would
12 you deny His yearning to be
13 known? You yearn for Him, as
14 He for you. This is forever
15 changeless. Accept, then, the
16 immutable. Leave the world of
17 death behind, and return quietly
18 to Heaven. There is NOTHING of value
19 here, and EVERYTHING of value
20 there. Listen to the Holy Spirit, and to
21 God through Him. He speaks of
22 you to YOU. There IS no guilt in
23 you, for God is blessed in His
24 Son, as the Son is blessed in Him.

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(N 9:037)(Ur 540-541)
1 T 14 B 3. Each one of you has a special
2 part to play in the Atonement, but the
3 message given to each to share is
4 always the same; GOD’S SON IS
5 GUILTLESS. Each one teaches the
6 message differently, and learns it
7 differently. But UNTIL he teaches
8 it and learns it, he will suffer the
9 pain of dim awareness, that his true
10 function remains unfulfilled in
11 him. The burden of guilt is heavy,
12 but God would not have you bound by
13 it. HIS plan for your awaking
14 is as perfect as yours is fallible.
15 You know not what you do, 5 but He
16 Who knows is with you. His gentleness
17 is yours, and all the love you share with
18 God, He holds in trust for you.
19 He would teach you nothing except
20 how to be happy.(541)- 368 –
21 T 14 B 4. Blessed Son of a wholly
22 blessing Father, joy was created FOR
23 you. Who can condemn whom God
24 has blessed? There is nothing in the
25 Mind of God that does not

5
Luke 23:34 And Jesus said, Father, forgive them; for they know not what they do. And parting his garments among them, they cast
lots.

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(N 9:038)(Ur 541)
1 share his shining innocence. Creation
2 is the natural extension of perfect
3 purity. Your only calling here is
4 to devote yourself, with active willingness
5 to the denial of guilt in ALL its forms.
6 To accuse is NOT TO UNDERSTAND. The
7 happy learners of the Atonement become
8 the teachers of the innocence that is the
9 RIGHT of all that God created. Deny
10 them not what is their due, for you
11 will not withhold it from them alone.
12 T 14 B 5. The inheritance of the Kingdom is the
13 right of God’s Son, given him in
14 his creation. Do not try to steal it
15 from him, or you will ASK for guilt
16 and WILL experience it. PROTECT his
17 purity from every thought that
18 would steal it away, and keep
19 it from his sight. BRING
20 INNOCENCE TO LIGHT, in answer to the
21 call of the Atonement. Never allow
22 purity to remain hidden, but
23 shine away the heavy veils of
24 guilt, within which the Son of God

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(N 9:039)(Ur 541)
1 has hidden himself from his
2 own sight. We are all joined
3 in the Atonement here, and nothing else
4 can unite us in this world. So will the
5 world of separation slip away, and
6 full communication be restored between the
7 Father and the Son.
8 T 14 B 6. The miracle acknowledges
9 accurate the guiltlessness which MUST
10 have been denied to produce NEED
11 of healing. Do not withhold
12 this glad acknowledgment, for
13 hope of happiness, and release
14 from suffering of every kind, lies
15 in it. Who is there but wishes
16 to be free of pain? He may
17 not yet have learned HOW to
18 exchange his guilt for
19 innocence, nor realize that
20 ONLY in this exchange can freedom
21 from pain be his. Teach him
22 that this is so. Those 6 who have failed
23 to learn need TEACHING, NOT attack.
24 To attack those who have need of
25 teaching is to fail to learn FROM them.

6
Ur inserts “But”

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(N 9:040)(Ur 541-542)
1 T 14 B 7. Teachers of innocence, each
2 in his own way, have joined
3 together, taking their part in
4 the unified curriculum of the Atonement.
5 There is no unity of learning
6 goals apart from this. There is no
7 conflict in this curriculum,
8 which has ONE aim, however
9 it is taught. Each effort
10 made on (542)- 369 - its behalf is offered
11 to the single purpose of RELEASE
12 from guilt, to the eternal glory of
13 God and His creation. And
14 every teaching that points
15 to this points straight to Heaven
16 and to the peace of God. There is no
17 pain, no trial, no fear, that
18 teaching this can fail to overcome.
19 The power of God Himself
20 supports this teaching, and GUARANTEES
21 its limitless results
22 T 14 B 8. Join your own efforts to the
23 power that cannot fail, and MUST
24 result in peace. No-one can
25 be untouched by teaching such

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(N 9:041)(Ur 542)
1 as this. You will not see yourself
2 BEYOND the power of God if you
3 teach only this. You will NOT be
4 exempt from the effect of this most
5 holy lesson, which seeks but to
6 restore what is the right of
7 God’s creation. From everyone
8 whom you accord release from guilt,
9 you will INEVITABLY learn YOUR
10 innocence. The circle of Atonement
11 HAS no end. And you will find
12 ever-increasing confidence of 7
13 your safe inclusion in what is
14 for all, in everyone you bring
15 within its safety and its perfect
16 peace.
17 T 14 B 9. Peace, then, be unto
18 everyone who becomes a
19 teacher of peace. For peace
20 is the acknowledgment 8 of perfect purity,
21 from which no-one is excluded.
22 Within its holy circle, is everyone
23 whom God created as His Son.
24 Joy is its unifying attribute,

7
Ur replaces “of” with “in”
8
Ur has “acknowledgement” which makes sense here, but the handwritten word in the Notes does not at all look like it was originally
intended to be “acknowledgement.” Just what it might have been intended to be is not clear at this time.

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(N 9:042)(Ur 542)
1 with no-one left outside, to suffer
2 guilt alone. The power of God
3 draws everyone to its safe
4 embrace of love and union.
5 Stand quietly within this
6 circle, and attract all who
7 believe themselves to be outside
8 to join your there. It is given you
9 to call all tortured minds to
10 join with you, in the safety of its
11 peace and holiness.
12 Abide with me within
13 it, as teachers of Atonement,
14 NOT of guilt. T 14 B 10. Blessed are
15 ye who teach with me. Our
16 power comes not of us, but of
17 our Father. In guiltlessness
18 we know Him, as He knows
19 us guiltless. I stand within
20 the circle, calling YOU to peace.
21 Teach peace with me, and stand
22 with me on holy ground. 9 Remember
23 for everyone your Father’s power, that
24 He has given them. Believe

9
Exodus 3:4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses,
Moses. And he said, Here am I.
Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

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(N 9:043)(Ur 542-543)
1 not that you cannot teach His perfect
2 peace. Stand not outside, but
3 join with me within. Fail not the
4 only purpose to which MY teaching calls
5 you. Restore to God His Son
6 as He created him, by
7 teaching (543)- 370 - him his innocence.
8 T 14 B 11. The crucifixion had no part
9 in the Atonement. Only the Resurrection
10 became my part in it. THAT is the
11 symbol of the RELEASE from guilt, by
12 guiltlessness. Whomever you
13 perceive as guilty, you would
14 crucify. But you RESTORE
15 guiltlessness to whomever you SEE
16 as guiltless. Crucifixion is
17 ALWAYS the ego’s aim. It SEES
18 AS GUILTY, and BY its condemnation
19 IT WOULD KILL. The Holy Spirit sees only
20 guiltlessness, and, in His gentleness
21 He would RELEASE from fear, and
22 re-establish the reign of love. The power
23 of love is in His gentleness which is of
24 God and therefore cannot crucify or 10 suffer
25 crucifixion. The temple you restore

10
Ur replaces “or” with “nor” and inserts a comma before it.

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(N 9:044)(Ur 543)
1 becomes YOUR altar, for it was re-built through
2 YOU. And everything you give to God
3 IS yours. Thus He creates, and
4 thus must YOU restore.
5 T 14 B 12. Each one you see you place within
6 the holy circle of Atonement, or leave
7 outside, judging him fit for
8 crucifixion or redemption. If you bring
9 him INTO the circle of purity, you will
10 rest there WITH him. If you
11 leave him without, you JOIN him
12 there. Judge not, except in quietness
13 which is NOT of you. Refuse to accept
14 anyone as WITHOUT the blessing of
15 Atonement, and bring him INTO
16 it by blessing him. Holiness MUST
17 be shared, for therein lies
18 everything that makes it holy.
19 Come gladly to the holy circle, and
20 look out in peace on all who
21 think they are outside. Cast
22 no-one out, for this is what HE
23 seeks along with you. Come, let us j
24 oin him in the holy place of peace,
25 which is for all of us, united as one

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T 14 C. Out of the Darkness (*N 1208 9:45)


(N 9:045)(Ur 543-544)
1 within the cause of peace.(544)- 371 -
2
3 T 14 C 1. The 11 journey that we undertake together
4 is the change of dark for light, of
5 ignorance for understanding. NOTHING YOU
6 UNDERSTAND IS FEARFUL. It is only in
7 darkness and in ignorance that you
8 perceive the frightening, and you shrink
9 away from it to further darkness. And
10 yet, it is only the hidden that CAN
11 terrify, NOT for what it IS, but
12 FOR its hiddenness. The obscure
13 is frightening, BECAUSE you do not
14 understand its meaning. If you did,
15 IT would be clear, and you would be
16 no longer in the dark. Nothing has
17 HIDDEN value, for what is
18 hidden CANNOT be shared, and so its
19 value is unknown. The hidden is
20 KEPT APART, but value ALWAYS
21 lies in joint appreciation. What
22 is concealed CANNOT be loved, and so it
23 MUST be feared.
24 T 14 C 2. The quiet light in which the Holy Spirit

11
Ur inserts “November 22, 1966”

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(N 9:046)(Ur 544)
1 dwells within you, is merely perfect
2 openness, in which nothing is hidden,
3 and therefore nothing is feared. Attack
4 will ALWAYS yield to love, if it is
5 brought TO love, not hidden FROM
6 it. There is no darkness that the
7 light of love will not dispel,
8 unless it is concealed from love’s
9 beneficence. What is KEPT APART
10 from love CANNOT share its healing
11 power, because it has been separated
12 off, and KEPT IN DARKNESS. The
13 sentinels of darkness watch over
14 it carefully, and you who made
15 these guardians of illusion out of
16 nothing, are now AFRAID of them.
17 T 14 C 3. Would you continue to
18 give imagined power to these
19 strange ideas of safety? They
20 are neither safe nor unsafe. They
21 do not protect, NEITHER DO THEY
22 ATTACK. They DO nothing at
23 all, BEING nothing at all. As
24 guardians of darkness and of ignorance,
25 look to them ONLY for fear, for

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(N 9:047)(Ur 544-545)
1 what they keep obscure IS fearful.
2 Yet But let them go, and what WAS
3 fearful, will be so no longer.
4 Without protection of obscurity,
5 ONLY the light of love remains,
6 for only this HAS meaning, and
7 CAN live in light. Everything
8 else MUST disappear. T 14 C 4. Death
9 yields to life, simply because
10 destruction IS NOT TRUE. The shining
11 light of guiltlessness shines
12 guilt away because, when they
13 are BROUGHT TOGETHER, the truth (545)- 372 - of
14 one MUST make the falsity of its
15 OPPOSITE perfectly clear. Keep not
16 guilt and guiltlessness APART, for
17 your belief that you can HAVE THEM BOTH, is
18 meaningless. All you have done by
19 keeping them apart is LOSE THEIR
20 MEANING, by confusing them with
21 each other. And so you do not
22 realize that only one means
23 ANYTHING, and the other is wholly
24 without sense of ANY kind.

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(N 9:048)(Ur 545)
1 T 14 C 5. You have interpreted the separation as
2 a means which you have made for
3 BREAKING your communication with your Father.
4 The Holy Spirit re-interprets it as a
5 means of re-establishing what
6 has NOT been broken, but HAS
7 been made obscure. All things
8 you made have use to Him, for
9 His most holy purpose. He
10 KNOWS you are not separate from God,
11 but He perceives much in your mind
12 that lets you THINK you are. All
13 this, and nothing else, would
14 He separate FROM you. The
15 power of decision, which you made IN
16 PLACE of power of creation, He
17 would teach you how to use
18 ON YOUR BEHALF. You who made
19 it to crucify yourselves must
20 learn of Him how to apply it
21 to the holy cause of restoration.
22 T 14 C 6. You who speak in dark and
23 devious symbols, do not understand the
24 language you have made. It HAS no
25 meaning, for its purpose is NOT

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(N 9:049)(Ur 545)
1 communication, but rather, the DISRUPTION
2 of communication. If the purpose of
3 language IS communication, how
4 can this tongue mean ANYTHING?
5 Yet even this strange and twisted
6 effort to communicate through NOT
7 communicating, holds enough of
8 love to MAKE IT MEANINGFUL, IF
9 ITS INTERPRETER IS NOT ITS MAKER.
10 You who made it are but expressing
11 CONFLICT, from which the Holy Spirit
12 would RELEASE you. Leave what
13 you would communicate to Him.
14 He will interpret it to you with
15 perfect clarity, for He knows
16 with Whom you ARE in perfect
17 communication.
18 T 14 C 7. You know not what you
19 say, and so you know not what
20 is said to you. But your
21 Interpreter perceives the meaning in
22 your alien language. He will not
23 attempt to communicate the meaningless.
24 But He WILL separate out

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(N 9:050)(Ur 545-546)
1 all that HAS meaning, dropping
2 off all the rest, and offering your
3 true communication to those (546)- 373 - who
4 would communicate as truly
5 WITH you. YOU SPEAK TWO LANGUAGES
6 AT ONCE, and this MUST lead to
7 unintelligibility. But if one
8 means nothing, and the other EVERYTHING,
9 only that one is possible for
10 purposes of communication. The
11 other but INTERFERES with it.
12 T 14 C 8. The Holy Spirit’s function is
13 ENTIRELY communication. He therefore
14 MUST remove whatever INTERFERES
15 with it, in order to RESTORE it. Therefore,
16 keep no source of interference
17 from His sight, for He will
18 NOT attack your sentinels. But
19 bring them TO Him, and let His
20 gentleness teach you that, in the
21 light, they are not fearful, and
22 CANNOT serve to guard the dark
23 doors behind which nothing at
24 all is carefully concealed. We
25 must open all doors, and let the light

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(N 9:051)(Ur 546)
1 come streaming through. There are
2 no hidden chambers in God’s
3 Temple. Its gates are open
4 wide to greet His Son. No-
5 one can fail to come where
6 God has called him, if he
7 close not the door himself upon
8 His Father’s welcome.
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24 (547)- 374 -

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T 14 D. Perception without Deceit (*N 1215 9:52)


(N 9:052)(Ur 547)
1 T 14 D 1. WHAT 12 DO YOU WANT? Light or
2 darkness, knowledge or ignorance are
3 yours, but not both. Opposites must
4 be brought together, and not kept apart.
5 For their separation is only in your mind, and
6 they are reconciled by union, as YOU
7 are. In union, everything that is not
8 real MUST disappear, for truth IS union.
9 As darkness disappears in light, so
10 ignorance fades away when
11 knowledge dawns. Perception is the
12 medium by which ignorance is
13 BROUGHT to knowledge. But the
14 perception must be without deceit,
15 for otherwise, it becomes the messenger
16 of ignorance, rather than a helper
17 in the search for truth.
18 T 14 D 2. The search for truth is but the
19 honest searching out of everything
20 that INTERFERES with truth. TRUTH IS.
21 And can be neither lost, nor sought
22 nor found directly. It is there,
23 wherever YOU are, being WITHIN you. But
24 it CAN be recognized or unrecognized,

12
Ur inserts “November 23,1966.”

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(N 9:053)(Ur 547)
1 real or false, to YOU. If you hide it,
2 it becomes unreal to you, BECAUSE you
3 hid it, and SURROUNDED IT WITH FEAR.
4 Under each cornerstone of fear, on which
5 you have erected your insane system of belief,
6 THE TRUTH LIES HIDDEN. Yet you cannot know
7 this, for, by HIDING truth in fear, you
8 see no reason to believe the more
9 you LOOK at fear, the LESS you see it,
10 and the clearer WHAT IT CONCEALS becomes.
11 T 14 D 3. It is not possible to convince the
12 unknowing that they know. From
13 their point of view, IT IS NOT TRUE. Yet
14 it IS true, because GOD knows it.
15 These are clearly opposite interpretations
16 viewpoints of what the unknowing
17 ARE. To God, unknowing is
18 impossible. It is therefore not a point of
19 view at all, but merely a belief
20 in something that does not exist. It is
21 only this BELIEF that the unknowing have,
22 and BY it, they are wrong about
23 themselves. They have DEFINED
24 themselves as they were NOT created. Their

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(N 9:054)(Ur 547-548)
1 creation was NOT a point of view, but
2 rather, a CERTAINTY. ----Æ
3 Å--- Uncertainty BROUGHT to certainty
4 does not retain ANY conviction of
5 reality.
6 T 14 D 4. You must have noticed that the
7 emphasis has been on bringing
8 what is undesirable TO the desirable,
9 what you do NOT want to what
10 you DO. You will realize (548)- 375 - that salvation
11 MUST come to you this way, if you
12 consider what dissociation IS.
13 Dissociation is a distorted
14 process of thinking, whereby two
15 systems of belief, which CANNOT
16 coexist, are BOTH MAINTAINED.
17 It HAS BEEN recognized that, if they
18 were BROUGHT TOGETHER, their joint
19 acceptance WOULD become
20 impossible. But, if one is
21 kept in darkness FROM THE OTHER, their
22 SEPARATION seems to keep them
23 both alive, and equal in their reality.
24 Their JOINING thus becomes the source of

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(N 9:055)(Ur 548)
1 fear, for, if they meet, acceptance
2 MUST be withdrawn from one of them.
3 T 14 D 5. You CANNOT have them both, for each
4 DENIES the other. Apart, this fact is lost, 13
5 for each, in a SEPARATE place, CAN be
6 endowed with firm belief. BRING
7 THEM TOGETHER, and the fact of their
8 complete incompatibility is instantly
9 apparent. One WILL go, BECAUSE
10 the other is seen in the SAME place.
11 Light cannot enter darkness, when a
12 mind BELIEVES in darkness, and will not
13 let it go. Truth does not
14 struggle ?? AGAINST ignorance, and love does
15 not ATTACK fear. What needs
16 no protection, does not defend
17 itself. Defense was of YOUR making.
18 God knows it not.
19 T 14 D 6. The Holy Spirit uses defenses ON
20 BEHALF of truth, only because you
21 made them AGAINST it. His
22 perception of them, according to
23 HIS purpose, merely in changes
24 them into a CALL FOR what you
25 have ATTACKED WITH them. Defenses, like

13
Ur inserts “from sight”

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(N 9:056)(Ur 548-549)
1 everything you made, must be gently
2 turned to your own good, translated
3 by Him from means of self-
4 destruction, to means of preservation
5 and release. His task is mighty, but
6 the power of God is with Him. Therefore,
7 to Him, it is so easy, that it was
8 accomplished the instant it was given Him
9 for you.
10 T 14 D 7. Do not delay yourself 14 in your
11 return to peace, by wondering how
12 He can fulfill what God has
13 given Him to do. Leave that to
14 Him Who knows! You are not asked to
15 do mighty tasks yourself. You are
16 merely asked to do the little He
17 SUGGESTS you do, trusting Him only
18 to the small extent of believing that
19 if He asks it, you can do it. You will
20 SEE how easily ALL that He
21 asks can be (549)- 376 - accomplished. He
22 asks of you but this; bring to Him
23 every secret you have locked away from
24 Him. Open every door to Him,
25 and bid Him enter the darkness and

14
Ur replaces “yourself” with “yourselves.”

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(N 9:057)(Ur 549)
1 ?? lighten it away.
2 T 14 D 8. At YOUR request, He enters
3 gladly. He brings the light to darkness,
4 if you make the darkness OPEN to Him.
5 But what you hide, He cannot look
6 upon. For He sees instead FOR YOU,
7 and unless you look WITH Him, He CANNOT
8 see. The vision of Christ is not for
9 Him alone, but for Him WITH
10 YOU. Bring, therefore, all your dark and
11 secret thoughts to Him, and look
12 upon them WITH Him. He
13 holds the light, and you the darkness.
14 They CANNOT coexist, when both
15 of you TOGETHER look on them.
16 His judgment MUST prevail, and He
17 will GIVE it to you, as you join
18 your perception with to His. Joining
19 with Him in seeing, is the way in which you
20 learn to share with Him the interpretation
21 of perception that leads to knowledge.
22 T 14 D 9. You cannot see alone. Sharing
23 perception with Him Whom God
24 has given you, teaches you how to
25 RECOGNIZE what you see. It is the recognition

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(N 9:058)(Ur 549)
1 that NOTHING you see means ANYTHING
2 alone. Seeing WITH Him will
3 SHOW you that all meaning, INCLUDING
4 YOURS, comes not from double vision,
5 but from the gentle fusing of
6 everything into one meaning, one
7 emotion and one purpose. God
8 has one Purpose, which He
9 shares with you. The single vision, which
10 the Holy Spirit offers you, will bring this
11 Oneness to your mind with clarity and
12 brightness so intense, you could not
13 wish, for all the world, not to accept
14 what God would have you have.
15 Behold your will, accepting it as
16 His, with all His love as yours.
17 All honor to you through Him, and
18 through Him unto God.
19 T 14 D 10. In the darkness you have obscured
20 the glory God gave you, and the
21 power that He bestowed upon
22 His guiltless Son. All that
23 lies hidden in every darkened
24 place shrouded in guilt, and in the dark
25 denial of innocence. Behind the

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(N 9:059)(Ur 549-550)
1 dark (550)- 377 - doors which you have closed lies nothing,
2 BECAUSE
3 nothing CAN obscure the gift of God. It is the
4 CLOSING of the doors, that interferes with
5 recognition of the power of God that shines
6 in you. Banish not power from your
7 mind, but let all that would hide
8 your glory, be brought to the judgment
9 of the Holy Spirit, and there undone. Whom He
10 would save for glory IS saved
11 for it. He has promised the Father
12 that, through Him, you would be released
13 from littleness to glory.
14 T 14 D 11. To what He promised God,
15 He is wholly faithful, for He
16 shared WITH God the promise that was
17 given to Him to share with YOU. He
18 shares it still, FOR YOU. Everything
19 that promises otherwise, great or small,
20 however much or little valued, He
21 will replace with the one promise GIVEN
22 unto Him to lay upon the altar to your
23 Father and His Son. No altar stands
24 to God WITHOUT His Son. And
25 NOTHING brought there that is not equally

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(N 9:060)(Ur ---)

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(N 9:061)(Ur 550)
1 worthy of BOTH together but will be REPLACED
2 by gifts wholly acceptable to Father AND to
3 Son. Can you offer guilt to God?
4 You cannot, then, offer it to His Son. For they
5 are NOT apart, and gifts to one ARE offered
6 to the other.
7 T 14 D 12. You know not God, because you
8 know not this. And yet you DO
9 know God, and ALSO this. All this is
10 safe WITHIN you, where the Holy Spirit shines.
11 He shines not in division, but in the
12 meeting-place where God, UNITED with
13 His Son, speaks to His Son THROUGH Him.
14 Communication between what cannot BE
15 divided CANNOT cease. The holy meeting-
16 place of the unseparated Father and His
17 Son lies in the Holy Spirit, and in YOU. All
18 interference in the communication that
19 God Himself wills with His Son is
20 quite impossible here. Unbroken and
21 uninterrupted love flows constantly
22 between the Father and the Son, as BOTH would
23 have it be. And so it IS.
24 T 14 D 13. Let your minds wander not

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(N 9:062)(Ur 550-551)
1 through darkened corridors, AWAY from
2 Light’s center. You may choose to lead
3 YOURSELVES astray, but you can only be
4 BROUGHT TOGETHER by the Guide appointed
5 FOR you. He will surely lead you to
6 where God (551)- 378 - and His Son await your
7 recognition. They are joined in
8 giving you the gift of Oneness, before
9 which ALL separation vanishes.
10 Unite with what you ARE. You CANNOT
11 join with anything EXCEPT reality.
12 God’s glory and His Son’s BELONG to
13 you in truth. They HAVE no
14 opposite, and nothing else ? CAN you
15 bestow upon yourselves.
16 T 14 D 14. There is no substitute for truth.
17 And truth will make this plain to
18 you, as you are brought into the place
19 where you must MEET with truth. And
20 there you must be led, through gentle
21 understanding, which can lead you nowhere
22 else. Where God is, there are
23 YOU. Such IS the truth. Nothing can
24 change the knowledge GIVEN you by God
25 into UNknowing. Everything God

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(N 9:063)(Ur 551)
1 created KNOWS its Creator. For this is
2 how creation is accomplished, by the
3 Creator and by His creations. In the holy
4 meeting place are joined the Father and
5 His creations, and the creations of His Son
6 with them together.
7 T 14 D 15. There is one link which joins them
8 all together, holding them in the
9 Oneness out of which creation
10 happens. The link with which the
11 Father joins Himself to those He
12 gives the power to create LIKE Him
13 can NEVER be dissolved. Heaven itself
14 is union with ALL of creation, and with
15 its One Creator. And Heaven
16 remains the Will of God for YOU.
17 Lay no gifts other than this upon
18 your altars, for nothing can co-
19 exist BESIDE it. Here, your
20 meager offerings are BROUGHT TOGETHER
21 with the gift of God, and only what is
22 worthy of the Father will be accepted
23 by the Son, for whom it was intended.
24 To whom God gives Himself, He IS
25 given. Your little gifts will vanish,

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(N 9:064)(Ur 551)
1 on the altar where He has placed His Own.
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23 (552)- 379 -

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T 14 E. The Recognition of Holiness (*N 1228 9:65)


(N 9:065)(Ur 552)
1 T 14 E 1. The 15 Atonement does not MAKE
2 holy. You were CREATED holy. It MERELY 16
3 brings UNholiness TO holiness, or
4 what you MADE, to what you ARE. The
5 bringing together of truth and illusion, OF THE
6 EGO AND GOD, is His the Holy Spirit’s only function.
7 Keep not your making from your Father, for
8 hiding it has cost you knowledge
9 of Him, and of yourselves. The knowledge
10 is safe, but wherein is YOUR
11 safety, apart 17 from it? The making of
12 time to TAKE THE PLACE of timelessness
13 lay in the decision to BE NOT as you
14 WERE. Thus, truth was made
15 past, and the present was dedicated to
16 illusion. And the past, too, was
17 changed, and INTERPOSED between
18 what ALWAYS was, and NOW. The
19 past that YOU remember NEVER was, and
20 represents only denial of what
21 ALWAYS was.
22 T 14 E 2. Bringing the ego to God is but
23 to bring error to truth, where it
24 stands corrected, because it is the

15
Ur inserts “November 26, 1966.
16
UR does not emphasize this word
17
Ur emphasizes this word

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(N 9:066)(Ur 552)
1 OPPOSITE of what it meets, and is undone
2 because the CONTRADICTION can no longer stand.
3 How long can contradiction stand
4 when its impossible nature is
5 clearly revealed? What disappears
6 in light is NOT attacked. It merely
7 vanishes, because it is not true.
8 Different realities ARE meaningless,
9 for reality MUST be one. It
10 CANNOT change with time, or mood, or
11 chance. Its changelessness is
12 WHAT MAKES IT REAL. This CANNOT be
13 undone. Undoing is for UNreality.
14 And this, reality WILL do for you.
15 T 14 E 3. Merely by BEING WHAT IT IS
16 does truth release you from everything
17 that it is NOT. The Atonement is so
18 gentle, you need but whisper to it, and
19 all its power will rush to your
20 assistance and support. You are not
21 frail, with God beside you. And But
22 WITHOUT Him, you are nothing. The
23 Atonement OFFERS YOU GOD. The gift
24 which you refused is held by Him in you.
25 His Spirit holds it there FOR you.

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(N 9:067)(Ur 552-553)
1 God has not left His altar, though
2 His worshippers placed other
3 gods upon it. The temple still
4 is holy, for the Presence that
5 dwells within it IS Holiness.
6 T 14 E 4. In the temple, holiness waits
7 quietly for the return of them that
8 who love it. For the Presence
9 knows they will return to purity and to
10 grace. The graciousness of God will
11 take them gently in, and cover
12 all their sense of pain and loss
13 with the immortal assurance of their
14 Father’s Love. There, fear of
15 death will be (553)- 380 - replaced with
16 joy of living. For God is Life,
17 and they abide IN Life. Life is
18 as holy as the Holiness by which
19 it was created. The Presence of Holiness
20 lives in everything that lives, for
21 Holiness CREATED life, and leaves
22 not what it created holy as
23 Itself.
24 ? You on earth have no conception of ? 18

18
This phrase, crossed out here, is repeated at T 14 F 3 (9:71) four pages later.

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(N 9:068)(Ur 553)
1 T 14 E 5. In the world you, can become a
2 spotless mirror, in which the holiness
3 of your Creator shines forth from you
4 to all around you. You can REFLECT
5 HEAVEN here. But no reflections
6 of the images of other gods must
7 dim the mirror that would hold
8 God’s reflection it 19 it. ? Earth
9 can reflect Heaven or hell; God or
10 the ego. You need but leave the mirror
11 clean; and clear of all the images
12 of hidden darkness you have drawn
13 upon it. God will shine
14 upon 20 of Himself. Only the
15 clear reflection OF Himself can
16 BE perceived upon it. Reflections
17 are seen only in light. In darkness,
18 they are obscure, and their meaning
19 seems to lie only in shifting
20 interpretations, rather than in themselves.
21 T 14 E 6. The reflection of God
22 NEEDS no interpretation. IT IS
23 CLEAR. Clear but the mirror, and
24 the message which shines forth
25 from what the mirror holds out for

19
Ur replaces the first “it” with “in” … an obvious correction.
20
Ur inserts “it” here, another obvious correction.

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(N 9:069)(Ur 553)
1 everyone to see, NO-ONE will fail to
2 understand. It is the message that
3 the Holy Spirit is holding to the mirror that
4 is in HIM. He recognizes it
5 because he has been taught his
6 NEED for it, but knows not where
7 to look to FIND it. Let him,
8 then, see it in YOU, and share
9 it WITH you. Could you but
10 realize, for a single instant, the
11 power of healing that the
12 reflection of God, shining in YOU,
13 can bring to all the world, you COULD
14 not wait to make the mirror of your
15 mind clean, to receive the image
16 of the Holiness that heals the world.
17 T 14 E 7. The image of holiness that
18 shines in YOUR mind is NOT obscure, and
19 will NOT change. Its meaning, to those
20 who look upon it is not obscure,
21 for everyone perceives it AS THE
22 SAME. They 21 bring their
23 DIFFERENT problems to its healing
24 light, but ALL their problems are

21
Ur replaces “They” with “All”

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T 14 F. The Shift to Miracles (*N 1233 9:71)


(N 9:070)(Ur 553-554)
1 met ONLY with healing there. The response
2 of holiness, to ANY form of error, is
3 ALWAYS the same. There is no contradiction
4 in what holiness CALLS FORTH. Its
5 ONE response is healing, without ANY
6 regard for what is brought TO it.(554)- 381 –
7 T 14 E 8. Those who have learned to
8 offer ONLY healing, because of the reflection
9 of holiness in them, are ready at
10 last for Heaven. There, holiness
11 is not a reflection, but rather the
12 ACTUAL CONDITION of what was
13 but reflected TO them here. God
14 is no image, and His creations,
15 as part of Him, hold Him
16 in them in truth. They do
17 not merely REFLECT the truth, for
18 THEY ARE truth. T 14 F 1. When no
19 perception stands between
20 God and His Creation, or between
21 His Children and their own, the
22 knowledge of creation MUST continue
23 forever. The reflections that you accept
24 into the mirror of your minds in time,
25 but bring eternity nearer or farther.

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(N 9:071)(Ur 554)
1 T 14 F 2. But eternity ITSELF is beyond ALL time.
2 Reach out of time and touch it,
3 with the help of its reflection IN you,
4 and you will turn from time to holiness,
5 as surely as the reflection of
6 holiness calls everyone to lay all
7 guilt aside. Reflect the peace of
8 Heaven HERE, and bring this world
9 to Heaven. For the REFLECTION of
10 truth draws everyone TO
11 truth. And as they enter
12 INTO it, they leave ALL
13 reflections behind. In Heaven,
14 reality is SHARED, and not
15 reflected. By sharing its
16 reflection HERE, its truth
17 becomes the only perception which
18 the Son of God accepts. And
19 thus remembrance of His Father
20 dawns on him, and he can no
21 longer be satisfied with anything
22 but his own reality.
23 T 14 F 3. You on earth have no
24 conception of limitlessness, for the

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(N 9:072)(Ur 554-555)
1 world you seem to live in IS a world of
2 limits. In this world, it is NOT true
3 that anything without order of
4 difficulty can occur. The miracle, therefore,
5 has a unique function, and is motivated
6 by a unique Teacher, Who brings the
7 laws of another world to this one. The
8 miracle is the one thing you can do
9 that TRANSCENDS order, being based
10 NOT on differences, but on equality.
11 Miracles are NOT in competition, and the
12 number you can do has NO limits is LIMITLESS.
13 They can be simultaneous and legion.
14 This is not difficult to understand, once you conceive
15 of them as possible at all.
16 T 14 F 4. What is more difficult to
17 grasp is the lack of order of magnitude,
18 which stamps the miracle as something
19 that MUST come from elsewhere, NOT
20 from here. From the world’s viewpoint, this
21 is quite impossible. You have experienced (555)- 382 –
22 the lack of competition among your thoughts,
23 which, even though they may conflict,
24 can occur together to you together, and
25 in great numbers. You are so used to

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(N 9:073)(Ur 555)
1 this, that it can cause you little surprise.
2 Yet you are also used to classifying
3 some of your thoughts as more important,
4 larger, or better, wiser, or more
5 productive and valuable, than others. And
6 this is true about the thoughts that cross
7 the mind of those who think they live
8 apart. For some are reflections
9 of Heaven, while others are motivated
10 by the ego, which but SEEMS to think.
11 T 14 F 5. The result is a weaving, changing
12 pattern that never rests, and is never
13 still. It shifts unceasingly across the
14 mirror of your mind, and the reflections of
15 Heaven last but a moment, and grow
16 dim, as darkness blots them out.
17 Where there was light, darkness removes
18 it in an instant, and alternating
19 patterns of light and darkness,
20 darkness and light, sweep constantly
21 across your minds. The little sanity
22 that still remains is held together
23 by a sense of order which YOU
24 establish. That The very fact that
25 you can DO this, and bring ANY order into

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(N 9:074)(Ur 555)
1 chaos, shows you that you are NOT an ego,
2 and that MORE than an ego MUST be in
3 you. For the ego IS chaos, and if it
4 were all of you, no order at all would be
5 possible.
6 T 14 F 6. But, though the order which you
7 impose upon your minds limits the ego,
8 IT ALSO LIMITS YOU. To order is to
9 judge, and to arrange BY judgment.
10 Therefore, it is NOT your function, but the Holy Spirit’s. It will
11 seem very difficult for you to learn that
12 YOU HAVE NO BASIS AT ALL for
13 ordering your thoughts. This lesson
14 the Holy Spirit teaches, by showing giving you
15 shining examples, to show you that
16 your way of ordering is wrong, but that
17 a better way is OFFERED you. The miracle
18 offers EXACTLY the same response to
19 EVERY call for help. IT DOES NOT
20 JUDGE THE CALL. It merely recognizes
21 what it IS, and answers accordingly.
22 It does NOT consider which call is
23 louder, or greater, or more important.
24 T 14 F 7. You may wonder how you, who
25 are still bound to judgment, can

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(N 9:075)(Ur 555-556)
1 be asked to do that which requires no
2 judgment of your own. The answer is very simple.
3 The power of God, and NOT of you, engenders
4 miracles. The miracle ITSELF is but (556)- 383 - the witness
5 that
6 you HAVE the power of God in you. That
7 is the reason that the miracle gives EQUAL
8 blessing to ALL who share in it, and
9 that is also why EVERYONE shares
10 in it. The power of God IS limitless.
11 And, being always maximal, it offers
12 EVERYTHING to EVERY call from ANYONE.
13 There is no order here. A call for help
14 is GIVEN help. The only judgment
15 involved at all is in the Holy Spirit’s one
16 division of tu???? 22 into two categories of thought one
17 of love, and the other, the call for love.
18 T 14 F 8. You cannot safely make
19 this division, for you are much too
20 confused, either to recognize love, or
21 to believe that EVERYTHING else is
22 nothing but a NEED for love. You
23 are too bound to form, and NOT to
24 content.

22
There is an interlinear markup which is not crossed out but which is also illegible

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(N not present)(Ur 556)


What you CONSIDER content, is not content at all. It is
merely form, and nothing else. For you do NOT respond to
what a brother REALLY offers you, but only to the
particular perception of his offering by which your EGO
judges it. The ego is incapable of understanding content,
and is totally unconcerned with it. To the ego, if the form
is acceptable, the content MUST be. Otherwise, it will
attack the form.
T 14 F 9. You who believe you understand something of the
dynamics of the mind, let me assure you that you know
NOTHING of it at all. For of yourselves, you COULD not know
of it. The study of the ego is NOT the study of the mind.
In fact, the ego enjoys the study of itself, and thoroughly
approves the undertakings of the students who would analyze
it, approving its importance. Yet they but study form, with
meaningless content. For their teacher is senseless, though
careful to conceal this fact behind a lot of words that
sound impressive, but which lack ANY consistent sense when
they are put together.
T 14 F 10. This is the characteristic of the ego’s judgments.
SEPARATELY, they seem to hold, but PUT THEM TOGETHER, and
the system of thought which arises from JOINING them, is
incoherent and utterly chaotic. For form is not enough for
meaning, and the underlying LACK of content, makes a
cohesive system impossible. SEPARATION therefore remains
the ego’s chosen condition. For no-one ALONE can judge the
ego truly. But when two or more JOIN TOGETHER in searching
for truth, the ego can no longer defend its lack of
content. The fact of union tells them it is not true.

(557)- 384 -

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(N 9:076)(Ur 557)
1 T 14 F 11. It is impossible to remember God in
2 secret and alone. For remembering
3 Him means you are NOT alone, and
4 willing to remember it. Take no
5 thought FOR YOURSELF, for no thought
6 you hold IS for yourself. If you
7 would remember your Father, let the Holy Spirit
8 order your thoughts, and give only
9 the answer with which He answers you.
10 Everyone seeks for love, as you
11 do, and knows it not, unless he
12 joins WITH you in seeking it. If you
13 undertake the search TOGETHER, you bring
14 with you a light so powerful, that
15 what you see is GIVEN meaning. ???
16 ??? ?? The lonely journey fails, because
17 it has EXCLUDED what it would
18 FIND.
19 T 14 F 12. As God communicates to the Holy Spirit in
20 you, so does the Holy Spirit TRANSLATE His
21 communications THROUGH you, so YOU can understand
22 them. God has no secret
23 communications, for everything of
24 Him is perfectly open, and freely

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(N 9:077)(Ur 557)
1 accessible to all, being FOR all.
2 Nothing lives in secret, and what you 23
3 from the Holy Spirit IS nothing. Every interpretation
4 you would lay upon a brother is
5 senseless. Let the Holy Spirit SHOW HIM TO
6 YOU, and teach you both his love and
7 NEED for love. Neither his mind,
8 NOR YOURS, holds but these. 24
9 The miracle is the recognition
10 that this is true. T 14 F 13. Where there is love,
11 your brother MUST give it to you, because of
12 what it IS. And But where there is
13 NEED for love, YOU must give it,
14 because of what YOU are. Long ago
15 we said this course will teach you
16 what you are, restoring to you your
17 identity. And we have already learned
18 that this identity is shared. THE MIRACLE
19 BECOMES THE MEANS OF SHARING. 25 By
20 SUPPLYING your identity, WHEREVER it is
21 NOT recognized, but where it IS,
22 YOU will recognize it. And God
23 Himself, Who willeds to be with
24 His Son forever, will bless each
25 recognition of His Son, with all the love He

23
Ur inserts “would hide”
24
Ur inserts “two orders of thought.”
25
Ur inserts “IT”

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(N 9:078)(Ur 557)
1 holds for him. Nor will the power of
2 all His love be absent from any miracle
3 you offer TO His Son. How, then, can there
4 be ANY order of difficulty among them?
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (558)- 385 -

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T 14 G. The Test of Truth (*N 1242 9:79)


(N 9:079)(Ur 558)
1 T 14 G 1. But 26 the essential thing is learning
2 that YOU DO NOT KNOW. Knowledge is power, and
3 all power is of God. You who have tried to
4 keep power for yourselves, have lost
5 it. You still HAVE the power, but you have
6 interposed so much between it and your
7 AWARENESS of it, that you cannot use it.
8 EVERYTHING you have taught yourselves has
9 made your power more and more
10 obscure to you. You know not WHAT it is,
11 nor WHERE. You have made a SEMBLANCE
12 of power and a SHOW of strength so
13 pitiful that it MUST fail you. For
14 power is not seeming strength, and
15 truth is beyond a semblance of any
16 kind. T 14 G 2. Yet all that stands
17 between you and the power of God in you is but
18 your learning of the false, and your attempts
19 to UNDO THE TRUE. EVERYTHING YOU HAVE LEARNED
20 IS FALSE. Be willing, then, for ALL
21 of it to be undone, and be glad that
22 you are not bound to it forever. For you
23 have taught yourselves HOW TO IMPRISON
24 THE SON OF GOD, a lesson so unthinkable
25 that only the insane, in deepest sleep,

26
Ur inserts “December 5, 1966.

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(N 9:080)(Ur 558)
1 could even DREAM of it. Can God
2 learn how NOT to be God? And can
3 His Son, GIVEN all power BY Him,
4 learn to be powerLESS? What have you
5 taught yourselves that you can possibly
6 prefer to keep, in place of what you HAVE
7 and what you ARE?
8 T 14 G 3. Atonement teaches you how to
9 escape forever from everything that you have
10 taught yourselves in the past, by
11 showing you ONLY what you ARE NOW.
12 Learning HAS BEEN accomplished,
13 BEFORE its effects are manifest.
14 Learning is therefore IN THE PAST, but its influence
15 DETERMINES the present, by giving it
16 whatever meaning it holds for you.
17 Your learning gives the present NO
18 MEANING AT ALL. Nothing you have
19 ever learned can help you understand
20 the present, or teach you how to
21 undo the past. Your past IS
22 what you have taught yourselves. T 14 G 4. LET IT
23 ALL GO. Do NOT attempt to understand
24 ANY event, or ANYTHING, or
25 ANYONE in its light, for the light of

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(N 9:081)(Ur 558-559)
1 darkness, by which you TRY to see, can ONLY
2 obscure. Put no confidence 27 in
3 darkness to illuminate your (559)- 386 - understanding,
4 for if you do, you CONTRADICT the light, and
5 thereby THINK you see the darkness. Yet
6 darkness cannot BE seen, for it is nothing
7 more than a condition in which
8 seeing becomes impossible. You who
9 have not yet brought ALL of the darkness
10 you have taught yourselves unto the light
11 in you, can hardly judge the truth and
12 value of this course. Yet God did
13 not abandon you. And so you have another
14 lesson, sent from Him, ALREADY
15 learned for every Child of Light,
16 by Him to Whom God gave it.
17 T 14 G 5. This lesson shines with God’s glory,
18 for in it lies His power, which
19 He shares so gladly with His Son.
20 Learn of His happiness, which is yours.
21 But to accomplish this, all your dark
22 lessons MUST be brought willingly
23 to truth, and joyously laid down
24 held 28 open to receive, not closed to take.

27
Ur inserts “at all”. In the Notes there is a curious mark which appears to be two horizontal lines crossing out something very small
and illegible.
28
In place of “held” the Ur has “by hands” which words appear to have been left out of the Notes by mistake.

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(N 9:082)(Ur 559)
1 Every dark lesson that you bring to Him
2 Who teaches light, He will accept
3 FROM you, BECAUSE YOU DO NOT WANT IT.
4 And He will gladly EXCHANGE each
5 one for the bright lesson He has
6 learned FOR you. Never believe
7 that ANY lesson you have learned, APART
8 from Him, means ANYTHING.
9 T 14 G 6. You have one test, as sure as God,
10 by which to recognize if what
11 you learned is true. If you are WHOLLY
12 free of fear of any kind, and if
13 all those who meet, or even
14 THINK of you, SHARE in your perfect
15 peace, then you can be sure that
16 you have learned GOD’S lesson, and NOT
17 yours. Unless all this is true, there
18 ARE dark lessons in your minds, which
19 hurt and hinder you, AND EVERYONE
20 AROUND YOU. The ABSENCE of PERFECT
21 peace means but ONE thing; you
22 THINK you do not will for God’s
23 Son what His Father wills for
24 him. Every dark lesson

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(N 9:083)(Ur 559-560)
1 teaches this, on one form or another. And
2 each bright lesson, with which the Holy Spirit will REPLACE
3 it the dark ones you do NOT accept and
4 hide, teaches you that you will WITH
5 the Father unto His Son.
6 T 14 G 7. Do not be concerned how
7 you can learn a lesson so COMPLETELY
8 different from everything you have taught
9 yourselves. How would you know?
10 Your part is very simple. You
11 need only recognize that
12 everything YOU learned you DO NOT
13 WANT. Ask to BE taught, and do
14 NOT use your experiences to confirm what
15 YOU have learned. When your peace is
16 threatened, and or disturbed in (560)- 387 - ANY
17 way, BY ANAYTHING say to yourself, “I do not know
18 HOW 29 TO RESPOND TO IT. And I will
19 not use my own past learning as
20 the light to guide me now.”
21 By this refusal to attempt to teach yourself
22 what you do not know, the Guide Whom
23 God has given you, will speak to you. HE will

29
Ur inserts here “what anything, INCLUDING THIS, means. And so I do NOT know”

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(N 9:084)(Ur 560)
1 take His rightful place in your awareness
2 the instant YOU abandon it, and offer it to Him.
3 T 14 G 8. YOU cannot be your guide to miracles for
4 it is you who made them necessary. And, because
5 you did, the means on which you can DEPEND for
6 miracles has been provided FOR you.
7 God’s Son can make no needs His Father
8 will not meet, if he but turns 30 to Him
9 ever so little. Yet He cannot COMPEL
10 His Son to turn to Him, and remain
11 Himself. It is impossible that God lose
12 His identity, for if He did, YOU WOULD
13 LOSE YOURS. And BEING yours, He
14 cannot change Himself, for your identity is 31
15 changeless. The miracle ACKNOWLEDGES
16 His changelessness, by seeing His Son
17 as he always was, and NOT as he
18 would make himself. The miracle
19 brings the effect which ONLY guiltlessness
20 CAN bring, and thus establishes the fact
21 that guiltlessness MUST BE.
22 T 14 G 9. How can you, so firmly bound to
23 guilt and committed so to remain,
24 establish FOR YOURSELF your guiltlessness?
25 This is impossible. But be sure that you

30
Ur has “turn” in place of “turns” … possibly a copying mistake
31
Ur emphasizes this word.

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(N 9:085)(Ur 560-561)
1 are willing to acknowledge that it IS impossible.
2 It is only because you think that you can run some
3 little part, or deal with
4 certain aspects of your lives alone that
5 limits the Holy Spirit’s guidance. 32 Thus would
6 you make HIM undependable, and USE
7 this fancied undependability as an
8 excuse for keeping certain dark
9 lessons FROM Him. And by so
10 limiting the guidance that you would
11 ACCEPT, YOU are unable to DEPEND on
12 miracles, to answer ALL 33 problems FOR you.
13 T 14 G 10. Do you think that what the Holy Spirit
14 would have you GIVE, He would withhold
15 from YOU? You have NO problems which He
16 cannot solve by offering YOU a miracle.
17 Miracles are for YOU. And EVERY
18 fear or pain or trial you have
19 HAS BEEN undone. HE has brought
20 ALL of them to light, having (561)- 388 - ACCEPTED
21 them INSTEAD of you, and recognized that they
22 never were. There ARE no dark lessons
23 He has not ALREADY lightened FOR
24 you. The lessons you would teach yourselves,
25 He has corrected already. They do

32
Ur has instead “the guidance of the Holy Spirit is limited.”
33
Ur inserts “your”

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(N 9:086)(Ur 561)
1 not exist in His Mind at all. For the past
2 binds HIM not, and therefore binds not you.
3 T 14 G 11. He does not see time as you do.
4 And each miracle He offers you, CORRECTS
5 your use of time, and makes it His. He
6 Who has freed you from the past, would
7 teach you you ARE free of it. He
8 would but have you accept His accomplishments
9 AS YOURS, because He did them FOR
10 you. And because He did, they ARE
11 yours. He has MADE you free of
12 what you made. You can deny Him, but
13 you CANNOT call upon Him in vain. He
14 ALWAYS gives what HE has made
15 IN PLACE of you. He would establish
16 His bright teaching so firmly in your
17 mind, that no dark lessons of
18 guilt can abide in what He has
19 established as holy by His Presence.
20 T 14 G 12. Thank God that He is
21 there, and works through you. And all His
22 works are yours. He offers YOU a
23 miracle, with every one you LET Him
24 do through you. God’s Son will ALWAYS
25 be indivisible. As we are held as

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(N 9:087)(Ur 561)
1 one in God, so do we learn as one in
2 Him. God’s Teacher is as like to His
3 Creator as is His Son, and through His
4 Teacher does God proclaim His
5 Oneness AND His Son’s. Listen in silence,
6 and do NOT raise your voice against Him.
7 For He teaches the miracle of Oneness, and
8 before HIS lesson, division disappears.
9 Teach LIKE Him here, and you WILL remember
10 that you have ALWAYS created like your Father.
11 The miracle of creation has never ceased,
12 having the holy stamp of immortality upon
13 it. This is the Will of God for all
14 creation, and all creation joins in
15 willing this.
16 T 14 G 13. Those who remember always
17 that THEY know nothing, but who
18 have become willing to learn EVERYTHING,
19 will learn it. But whenever they
20 trust THEMSELVES, they will NOT learn.
21 They have destroyed their motivation
22 for learning, BY THINKING THEY
23 ALREADY KNOW. Think not you
24 understand ANYTHING, until you

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(N 9:088)(Ur 561-562)
1 pass the test of perfect peace, for
2 peace and understanding GO TOGETHER,
3 and never can be found alone.
4 Each brings the other WITH it, for (562)- 389 - it is the law
5 of
6 God that they be not separate.
7 They are Cause and Effect, each to the
8 other, so, where one is absent, the
9 other CANNOT be.
10 T 14 G 14. Only those who see they
11 CANNOT know, UNLESS the effects of understanding
12 are with them, can really learn at all. And for this, IT MUST
13 BE PEACE THEY WANT, and nothing else.
14 Whenever you think YOU know, peace will
15 depart from you, because you have abandoned the
16 Teacher of Peace. Whenever you
17 fully realize that YOU KNOW NOT, peace will
18 return, for you will have invited Him
19 to do so, by abandoning the ego
20 on behalf of Him. Call not
21 upon the ego for ANYTHING. It is
22 only that that you need do. The
23 Holy Spirit will, OF HIMSELF, fill every
24 mind that so makes room for
25 Him. If you want peace, you

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(N 9:089)(Ur 562)
1 MUST abandon the teacher of attack.
2 T 14 G 15. The Teacher of Peace can
3 NEVER abandon YOU. YOU can desert
4 HIM, but He will never reciprocate.
5 For His faith in you IS His
6 understanding. It is as firm as
7 is His faith in His Creator, and He
8 knows that faith in His Creator
9 MUST encompass faith in creation.
10 In this consistency, lies His holiness,
11 which He CANNOT abandon, for it is not His Will
12 to do so. With your perfection ever in
13 His sight, He gives the gift of
14 peace to everyone who perceives
15 the NEED for peace, and who would
16 have it. Make way for peace,
17 and it will come. For understanding
18 IS in you, and from it, peace
19 MUST come.
20 T 14 G 16. The power of God, from which
21 they both arise, is yours as surely as it is His. You
22 think you know Him not, only
23 because alone it is impossible to know
24 Him. But see the mighty works

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(N 9:090)(Ur 562)
1 that He will do through you, and you MUST
2 be convinced you did them through Him.
3 It is impossible to deny the Source of effects
4 so powerful, they COULD not be of
5 you. Leave room for Him, and you will
6 find yourself so filled with power
7 that NOTHING will prevail against your
8 peace. And this will be the test
9 by which you recognize that you HAVE
10 understood.
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (563)- 390 -

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A Course in Miracles Volume I Chapter 15 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 15 - THE PURPOSE OF TIME ..................................................................................................... 1


T 15 A. Introduction (*N 1253 9:90).................................................................................................. 1
(N 9:091)(Ur 563) ............................................................................................................................ 1
T 15 B. The Uses of Time (*N 1255 9:92) .......................................................................................... 2
(N 9:092)(Ur 563) ............................................................................................................................ 2
(N 9:093)(Ur 563-564)..................................................................................................................... 3
(N 9:094)(Ur 564) ............................................................................................................................ 4
(N 9:095)(Ur 564-565)..................................................................................................................... 5
(N 9:096)(Ur 565) ............................................................................................................................ 6
(N 9:097)(Ur 565-566)..................................................................................................................... 7
(N 9:098)(Ur 566) ............................................................................................................................ 8
(N 9:099)(Ur 566) ............................................................................................................................ 9
(N 9:100)(Ur 566-567)................................................................................................................... 10
T 15 C. Time and Eternity (*N 1264 9:101) .................................................................................... 11
(N 9:101)(Ur 567) .......................................................................................................................... 11
(N 9:102)(Ur 567) .......................................................................................................................... 12
(N 9:103)(Ur 567-568)................................................................................................................... 13
(N 9:104)(Ur 568) .......................................................................................................................... 14
(N 9:105)(Ur 568-569)................................................................................................................... 15
(N 9:106)(Ur 569) .......................................................................................................................... 16
T 15 D. Littleness versus Magnitude (*N 1270 9:107)................................................................... 17
(N 9:107)(Ur 570) .......................................................................................................................... 17
(N 9:108)(Ur 570) .......................................................................................................................... 18
(N 9:109)(Ur 570-571)................................................................................................................... 19
(N 9:110)(Ur 571) .......................................................................................................................... 20
(N 9:111)(Ur 571-572)................................................................................................................... 21
(N 9:112)(Ur 572) .......................................................................................................................... 22
(N 9:113)(Ur 572-573)................................................................................................................... 23
(N 9:114)(Ur 573) .......................................................................................................................... 24
T 15 E. Practicing the Holy Instant (*N 1278 9:115) ..................................................................... 25
(N 9:115)(Ur 573-574)................................................................................................................... 25
(N 9:116)(Ur 574) .......................................................................................................................... 26
(N 9:117)(Ur 574) .......................................................................................................................... 27
(N 9:118)(Ur 574-575)................................................................................................................... 28
(N 9:119)(Ur 575-576)................................................................................................................... 29
(N 9:120)(Ur 575) .......................................................................................................................... 30
T 15 F. The Holy Instant and Special Relationships (*N 1287 9:124) .......................................... 31
(N 9:124)(Ur 577) .......................................................................................................................... 31
(N 9:125)(Ur 577-578)................................................................................................................... 32
(N 9:126)(Ur 578) .......................................................................................................................... 33
(N 9:127)(Ur 578) .......................................................................................................................... 34
(N 9:128)(Ur 578-579)................................................................................................................... 35
(N 9:129)(Ur 579) .......................................................................................................................... 36
(N 9:130)(Ur 579-580)................................................................................................................... 37
(N 9:131)(Ur 580) .......................................................................................................................... 38

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T 15 G. The Holy Instant and the Laws of God (*N 1295 9:133).................................................. 39
(N 9:132)(Ur 580-581)................................................................................................................... 39
(N 9:133)(Ur 581) .......................................................................................................................... 40
(N 9:134)(Ur 581-582)................................................................................................................... 41
(N 9:135)(Ur 582) .......................................................................................................................... 42
(N 9:136)(Ur 582) .......................................................................................................................... 43
(N 9:137)(Ur 582-583)................................................................................................................... 44
T 15 H. The Holy Instant and Communication (*N 1301 9:138)(N 9:138)(Ur 584) ..................... 45
(N 9:139)(Ur 584) .......................................................................................................................... 46
(N 9:140)(Ur 585) .......................................................................................................................... 47
(N 9:141)(Ur 585) .......................................................................................................................... 48
(N 9:142)(Ur 585-586)................................................................................................................... 49
(N 9:143)(Ur 586) .......................................................................................................................... 50
(N 9:144)(Ur 586-587)................................................................................................................... 51
(N 9:145)(Ur 587) .......................................................................................................................... 52
(N 9:146)(Ur 587) .......................................................................................................................... 53
T 15 I. The Holy Instant and Real Relationships (*N 1310 9:147)................................................ 54
(N 9:147)(Ur 587-588)................................................................................................................... 54
(N 9:148)(Ur 588) .......................................................................................................................... 55
(N 9:149)(Ur 588-589)................................................................................................................... 56
(N 9:150)(Ur 589) .......................................................................................................................... 57
(N 9:151)(Ur 589-590)................................................................................................................... 58
(N 9:152)(Ur 590) .......................................................................................................................... 59
(N 9:153)(Ur 591) .......................................................................................................................... 60
(N 9:154)(Ur 591) .......................................................................................................................... 61
(N 9:155)(Ur 591-592)................................................................................................................... 62
(N 9:156)(Ur 592) .......................................................................................................................... 63
T 15 J. The Time of Christ (*N 1320 9:157).................................................................................... 64
(N 9:157)(Ur 592-593)................................................................................................................... 64
(N 9:158)(Ur 593) .......................................................................................................................... 65
(N 9:159)(Ur 593-594)................................................................................................................... 66
(N 9:160)(Ur 594) .......................................................................................................................... 67
(N 9:161)(Ur 594) .......................................................................................................................... 68
(N 9:162)(Ur 594) .......................................................................................................................... 69
(N 9:163)(Ur 594-595)................................................................................................................... 70
(N 9:164)(Ur 595) .......................................................................................................................... 71
(N 9:165)(Ur 595-596)................................................................................................................... 72
T 15 K. The End of Sacrifice (*N 1329 9:166) ................................................................................ 73
(N 9:166)(Ur 597) .......................................................................................................................... 73
(N 9:167)(Ur 597) .......................................................................................................................... 74
(N 9:168)(Ur 597-598)................................................................................................................... 75
(N 9:169)(Ur 598) .......................................................................................................................... 76
(N 9:170)(Ur 598-599)................................................................................................................... 77
(N 9:171)(Ur 599) .......................................................................................................................... 78
(N 9:172)(Ur 599) .......................................................................................................................... 79
(N ---)(Ur 599) ............................................................................................................................... 80
(N 9:190)(Ur 600) .......................................................................................................................... 81

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Chapter 15 - The Purpose of Time


T 15 A. Introduction (*N 1253 9:90)
(N 9:091)(Ur 563)
1 T 15 A 1. Can 1 you imagine what it
2 means to have no cares, no worries,
3 no anxieties, but merely to be perfectly
4 calm and quiet all the time? Yet that
5 is what time is for; to learn just
6 that, and nothing more. God’s
7 Teacher cannot be satisfied with His
8 teaching, until it constitutes ALL
9 your learning. He has not fulfilled
10 His teaching function until you
11 have become such consistent learners THAT
12 YOU LEARN ONLY OF HIM. When this
13 has happened, you will no longer
14 need a teacher, or time in which to
15 learn.
16 T 15 A 2. One of the sources of perceived
17 discouragement from which you suffer is
18 your belief that THIS TAKES TIME, and
19 that the final results of the Holy Spirit’s
20 teaching are far in the future. This is
21 not so. For the Holy Spirit USES time
22 in His OWN way, and is NOT
23 bound to it. Time is His friend
24 in teaching. It does not waste

1
Ur inserts “December 7, 1966”

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T 15 B. The Uses of Time (*N 1255 9:92)


(N 9:092)(Ur 563)
1 Him, as it does you. But all the
2 waste that time seems to bring with
3 it, is due but to your identification with the
4 ego, who uses time to support
5 ITS belief in destruction. The ego, like the
6 Holy Spirit, uses time to convince you of the
7 inevitability of the goal and end of
8 learning. To the ego, the goal is death,
9 which IS its end. But to the Holy Spirit,
10 the goal is life, which HAS no end. T 15 B 1. The
11 ego IS an ally of time, but NOT a
12 friend. For it is as mistrustful of
13 death as it is of life, and what it
14 wants for you, IT cannot tolerate. The
15 ego wants YOU dead, but NOT
16 itself. The outcome of its strange
17 religion MUST therefore be the conviction
18 that it can pursue you BEYOND the
19 grave. And out of its unwillingness
20 for you to find peace, even in the d
21 eath it wants for you, it offers
22 you immortality in hell. It speaks to
23 you of Heaven, but assures you that
24 Heaven is not for you. How can the

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(N 9:093)(Ur 563-564)
1 guilty hope for Heaven?
2 T 15 B 2. The belief in hell is inescapable
3 to those who identify with the ego. Their
4 nightmares and their fears are all associated
5 with it. The ego teaches that hell is IN THE
6 FUTURE, for this is what ALL its
7 teaching is directed to. (564)#391 HELL IS
8 ITS GOAL. For, although the ego aims
9 at death and dissolution as an
10 end, IT does not believe it. The goal
11 of death, which it craves for you, leaves
12 IT unsatisfied. No-one who
13 follows the ego’s teaching is without the
14 FEAR of death. If death were
15 thought of merely as an end of
16 pain, would it be FEARED?
17 T 15 B 3. We have seen this strange paradox
18 in the ego’s thought-system before, but
19 never so clearly as here. For the
20 ego must SEEM to KEEP FEAR
21 FROM YOU, to keep your allegiance.
22 Yet it must ENGENDER fear in order to
23 maintain ITSELF. Again, the ego
24 tries, and all too frequently succeeds,
25 in doing both, but using dissociation

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(N 9:094)(Ur 564)
1 for holding its contradictory aims
2 together, so that they SEEM to be
3 reconciled. The ego teaches thus: Death is
4 the end, as far as hope of Heaven
5 goes. But, because you and ITSELF cannot be
6 separated, and because it cannot conceive of its
7 OWN death, it will pursue you still,
8 BECAUSE YOUR GUILT IS ETERNAL.
9 T 15 B 4. Such is the ego’s version of
10 immortality. And it is THIS the ego’s
11 version of time supports. The ego
12 teaches that Heaven is here and
13 now, because the FUTURE is hell.
14 Even when it attacks so savagely
15 that it tries to take the life of
16 someone who hears it temporarily
17 as the ONLY voice, it speaks of hell
18 even to him. For it tells him
19 hell is HERE, and bids him leap
20 from hell into oblivion. The only time
21 the ego allows anyone to look upon
22 with some amount of equanimity is
23 the PAST. And even then, its
24 only value is that it is no more.

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(N 9:095)(Ur 564-565)
1 T 15 B 5. How bleak and despairing is the
2 ego’s use of time! And how
3 TERRIFYING! For underneath its
4 fanatical insistence that the
5 past and future be the same, is
6 hidden a far more insidious
7 threat to peace. The ego does not
8 advertise its final threat, for it
9 would have its worshippers still
10 believe that IT can offer the ESCAPE
11 from it. But the belief in guilt MUST
12 lead to the BELIEF IN HELL, and ALWAYS
13 DOES. The only way in which the ego
14 allows the fear of hell to be
15 experienced is to BRING HELL HERE,
16 but ALWAYS as a foretaste of the
17 future. For no-one who considers
18 himself as DESERVING hell, can
19 believe that punishment will end in
20 peace.(565)#392
21 T 15 B 6. The Holy Spirit teaches thus: There
22 IS no hell. Hell is only what the
23 ego has made OF THE PRESENT. The
24 BELIEF in hell is what PREVENTS you
25 from UNDERSTANDING the present, because YOU

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(N 9:096)(Ur 565)
1 ARE AFRAID OF IT. The Holy Spirit leads as
2 steadily to Heaven, as the ego drives
3 to hell. For the Holy Spirit, Who knows
4 ONLY the present, uses it to UNDO the
5 fear by which the ego would
6 make the present useless. There is NO
7 ESCAPE from fear, in the ego’s use
8 of time. For time, according to
9 its teaching, is nothing but a
10 teaching device for COMPOUNDING
11 guilt, until it becomes all-
12 encompassing, and demands vengeance
13 forever.
14 T 15 B 7. The Holy Spirit would undo ALL
15 of this NOW. Fear is NOT of the
16 present, but ONLY of the past and
17 future, which do not exist. There is no
18 fear in the present, when each instant
19 stands clear and separated from the
20 past, without its shadow
21 reaching out into the future. Each
22 instant is a clean, untarnished
23 birth, in which the Son of God emerges
24 FROM the past, into the present. And the
25 present EXTENDS FOREVER. It is so

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(N 9:097)(Ur 565-566)
1 beautiful and so clean and free of guilt
2 that nothing but happiness is there.
3 No darkness is remembered, and his
4 immortality and joy are NOW.
5 T 15 B 8. This lesson takes NO
6 time. For what IS time, WITHOUT
7 a past and future? It HAS
8 taken time to misguide you so
9 completely, but it takes no
10 time at all to BE what you
11 ARE. Begin to practice the Holy Spirit’s
12 USE of time, as a teaching
13 aid to happiness and peace. Take
14 this very instant, NOW, and think of
15 it as ALL THERE IS of time. Nothing
16 can reach you here, out of the past, and
17 it is here that you are COMPLETELY
18 absolved, COMPLETELY free, and
19 WHOLLY without condemnation.
20 From this holy instant, wherein
21 holiness is born, you will go forth
22 in time without fear, and with
23 no sense of change WITH time. (566)393
24 T 15 B 9. Time is inconceivable

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(N 9:098)(Ur 566)
1 without change, and holiness does
2 NOT change. Learn from this instant
3 more than merely hell does not
4 exist. IN THIS REDEEMING INSTANT
5 LIES HEAVEN. And Heaven does will
6 NOT change, for the birth into the
7 holy present is SALVATION from
8 change. But 2 change is an
9 illusion, taught by those who
10 could not see themselves as
11 guiltless. There is no change in
12 Heaven, because THERE IS NO CHANGE IN
13 GOD.
14 T 15 B 10. In the holy instant, in which you
15 see yourself as bright with freedom,
16 you WILL remember God. For
17 remembering Him IS to remember
18 freedom. Whenever you are tempted
19 to be dispirited by the thought of
20 HOW LONG it would take to
21 change your mind so completely,
22 ask yourself, “How long is an
23 instant?” Could you not give
24 so SHORT a time to the Holy Spirit for
25 your Salvation? He asks no more,

2
Ur changes “But” to “And”

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(N 9:099)(Ur 566)
1 for He has no need of more.
2 It takes far longer to teach you
3 how to be willing to Give Him this,
4 than for Him to use this tiny
5 instant to offer you the whole of
6 Heaven. In exchange for this instant,
7 He stands ready to give you the
8 remembrance of Eternity.
9 T 15 B 11. You will never give this holy
10 instant to the Holy Spirit on behalf of YOUR
11 release, while you are unwilling to
12 give it to your brothers on behalf of
13 THEIRS. For the instant of holiness
14 is SHARED, and CANNOT be yours alone.
15 Remember, then, when you are tempted
16 to attack a brother, that HIS instant
17 of release is YOURS. Miracles ARE the
18 instant of release you offer, and
19 will RECEIVE. They attest to YOUR
20 willingness to BE released, and to
21 offer time to the Holy Spirit, for HIS
22 use of it. How long is an
23 instant? It is as short for them 3
24 as for you. Practice GIVING this

3
Ur adjusts this phrase to “your brothers, as it is for you”

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(N 9:100)(Ur 566-567)
1 blessed instant of freedom to
2 all who are ENSLAVED by time, and
3 thus make time their friend FOR them.
4 T 15 B 12. The Holy Spirit gives their blessed
5 instant TO you, through your giving it. As
6 you GIVE it, He offers it to YOU.
7 Be not unwilling to give what you
8 would receive of Him, for you
9 join WITH Him in giving. In the
10 crystal cleanness of the instant of
11 release you GIVE, is YOUR INSTANTANEOUS
12 escape from guilt. You MUST be
13 holy, if you OFFER holiness. How
14 long is an instant? As long as
15 it takes to (567)394 re-establish perfect
16 sanity, perfect peace, and perfect
17 love for everyone, for God, and
18 for YOURSELF. As long as it
19 takes to remember immortality, and
20 your immortal creations, who share
21 it with you. As long as it
22 takes to exchange hell for Heaven.
23 Long enough to transcend ALL of the
24 ego’s making, and ascend unto your
25 Father.

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T 15 C. Time and Eternity (*N 1264 9:101)


(line 24)[split paragraph]
(N 9:101)(Ur 567)
1 T 15 B 13. Time is your friend, if you leave it
2 to the Holy Spirit to use. He needs but
3 very little, to restore God’s Whole
4 power to you. He Who transcends
5 time FOR you, understands what it is
6 FOR. Holiness lies not in time, but in
7 Eternity. There never WAS an instant
8 in which God’s Son could lose his
9 purity. His changeless state
10 is BEYOND time, for his purity
11 remains forever ?????? beyond attack, and
12 without variability. Time stands
13 still in his holiness, and changes
14 not. And so it is no longer
15 time at all. For, caught
16 in the single instant of the eternal
17 sanctity of God’s creation, it is
18 TRANSFORMED into forever. T 15 B 14. GIVE the
19 eternal instant, that eternity may
20 be remembered FOR you, in that shining
21 instant of perfect release. Offer
22 the miracle of the holy instant THROUGH
23 the Holy Spirit, and leave His giving it to
24 you to Him. T 15 C 1. The Atonement is in
25 time, but not FOR time. Being

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(N 9:102)(Ur 567)
1 for YOU, it is for the eternal. What
2 holds remembrance of God
3 CANNOT be bound by time. No more
4 are you. For, unless GOD is
5 bound, you CANNOT be. An instant,
6 offered to the Holy Spirit, is offered to God
7 on your behalf, and in that instant, you
8 will awaken gently in Him.
9 T 15 C 2. In the blessed instant you
10 will let go ALL your past learning,
11 and the Holy Spirit will quickly offer you the
12 WHOLE lesson of peace. What
13 can take time, when ALL the
14 obstacles to learning it have been
15 removed? Truth is so far
16 beyond time, that ALL of it
17 happens at once. For
18 as it was created one, so
19 its oneness depends not on time
20 at all. Be not concerned with
21 time, and fear not the instant of
22 holiness which will remove ALL fear.
23 For the instant of peace is
24 eternal, BECAUSE it is wholly WITHOUT
25 fear. It WILL come, being the

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(N 9:103)(Ur 567-568)
1 lesson God gives you, through the Teacher
2 HE has appointed, to translate
3 time to eternity. (568)- 395 -
4 T 15 C 3. Blessed is God’s Teacher,
5 Whose joy it is to teach
6 God’s holy Son his holiness.
7 His joy is not contained in time.
8 His teaching is for you, BECAUSE
9 His joy is yours. Through Him, YOU
10 stand before God’s altar, where
11 He gently translated hell into
12 Heaven. For it is only in Heaven 4
13 God would have you be. How long
14 can it take, to be where God
15 would have you? For you ARE where
16 you have forever been, and will forever be.
17 All that you have, you have forever. The
18 blessed instant reaches out to
19 ENCOMPASS time, as God
20 extends Himself to encompass you.
21
22
23
24

4
Ur inserts “that”

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(N 9:104)(Ur 568)
1 T 15 C 4. You who have spent days, hours, and
2 even years, in chaining your brothers
3 TO your egos, in an attempt
4 to support it, and uphold its
5 WEAKNESS, do not perceive the Source of
6 STRENGTH. In the holy instant, you will
7 unchain ALL of your brothers, and refuse
8 to support either THEIR weakness, OR
9 YOUR OWN. You do not realize how much
10 you have MISUSED your brothers, by seeing
11 them as sources of EGO support.
12 As a result, they witness TO the
13 ego in your perception, and SEEM to
14 provide reasons for NOT letting it
15 go. Yet they are far stronger,
16 and MUCH more compelling witnesses
17 for the Holy Spirit. And they support
18 His STRENGTH.
19 T 15 C 5. It is, therefore, your choice, whether they
20 support the ego or the Holy Spirit IN YOU.
21 And you will realize know which you have chosen
22 by THEIR reactions. A Son of God who
23 has been released through the Holy Spirit in a
24 brother, IF THE RELEASE IS COMPLETE, is

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(N 9:105)(Ur 568-569)
1 ALWAYS recognized. He cannot BE denied.
2 As long as YOU remain uncertain, it
3 can be ONLY because you have not given COMPLETE
4 release. And, because of this, you have not yet
5 given one single instant COMPLETELY
6 to the Holy Spirit. For, when you HAVE, you will
7 be SURE you have. You will be sure,
8 because the witness TO Him will speak so
9 clearly OF Him, that you will hear
10 and UNDERSTAND.
11 T 15 C 6. You WILL doubt, until you
12 hear ONE witness whom you have
13 WHOLLY released through the Holy Spirit. And
14 then you will doubt no more. The holy
15 instant has not yet happened
16 to you. But it will, and you will
17 recognize it, with perfect certainty.
18 No gift of God is recognized in
19 any other (569)- 396 - way. You can practice the
20 mechanics of the holy instant, and will
21 learn much from doing so. But
22 its shining and glittering brilliance,
23 which will literally blind you to this world
24 by its OWN vision, you can NOT
25 supply. You do not understand the light

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(N 9:106)(Ur 569)
1 by which you SEE. And here it is, ALL
2 in this instant, complete,
3 accomplished, and GIVEN WHOLLY.
4 T 15 C 7. Start NOW, to practice your
5 little part in SEPARATING OUT the holy
6 instant. You will receive very
7 specific instructions, as you go
8 along. To learn to separate out this
9 single second, and begin to
10 experience it as timeless, is to begin
11 to experience yourself as NOT separate.
12 Fear not that you will not be given
13 help in this. God’s Teacher and
14 His lesson will support your
15 strength. It is only your weakness
16 that will depart from you in this
17 practice, for it is the practice
18 of the power of God in you. Use
19 it but for one instant, and
20 you will never deny it again.
21 Who can deny the presence of
22 what the universe bows to, in
23 appreciation and gladness? Before
24 the recognition of the universe, which witnesses
25 to it, YOUR doubts MUST disappear.
26 (570)- 397 –

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T 15 D. Littleness versus Magnitude (*N 1270 9:107)


(N 9:107)(Ur 570)
1 T 15 D 1. Be 5 not content with littleness, but be
2 sure you understand what littleness is, and
3 why you could never BE content with it.
4 Littleness is the offering you gave YOURSELF. You
5 offered this in place of magnitude, AND ACCEPTED
6 IT. Everything in this world is little, because
7 it is a world made out of littleness, in the
8 strange belief that littleness CAN content
9 you. When you strive for anything in the
10 world, WITH THE BELIEF THAT IT WILL BRING YOU PEACE,
11 you are belittling yourself, and blinding yourself
12 to glory. Littleness and glory are the choices
13 open to your striving and your vigilance. You will
14 ALWAYS choose one AT THE EXPENSE of the other.
15 T 15 D 2. But what you do not realize, each
16 time you choose, is that your choice is
17 your evaluation OF YOURSELF. Choose
18 littleness, and you will NOT have peace, for you will
19 have judged yourself UNWORTHY of it. And
20 whatever you offer as a substitute, is much
21 too poor a gift to satisfy you. It is
22 essential that you accept the fact, and
23 do so 6 gladly, that there is NO form of
24 littleness that can EVER content you.

5
Ur inserts December 10, 1966”
6
Ur replaces “do so” with “accept it”

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(N 9:108)(Ur 570)
1 You are free to try as many as you wish, but
2 all you will be doing is to delay your homecoming.
3 For you will be content ONLY in magnitude,
4 which IS your home.
5 T 15 D 3. There is a deep responsibility you owe
6 yourself, and one which you must learn to remember
7 ALL the time. The lesson will seem hard at
8 first, but you will learn to love it, when you
9 see realize that it is true, and constitutes a
10 tribute to your power. You who have
11 sought AND FOUND littleness, remember
12 this: Every decision that you make stems
13 from WHAT YOU THINK YOU ARE, and represents the
14 value that you PUT upon yourself. Every
15 LITTLE thing you seed AND THINK YOU WANT,
16 DEFINES you as little to YOURSELF. Believe
17 the little can content you, and, by LIMITING
18 yourself, you will NOT be satisfied. For
19 your function is NOT little, and it is only by
20 accept finding your function, and fulfilling
21 it that you can ESCAPE from littleness.
22 T 15 D 4. There is no doubt about what your
23 function IS, for the Holy Spirit KNOWS what
24 it is. There is no doubt about its
25 magnitude, for it reaches you through Him

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(N 9:109)(Ur 570-571)
1 FROM Magnitude. You do not have to strive for it,
2 because you HAVE it. All your striving must be
3 directed AGAINST LITTLENESS, for it DOES (571)- 398 –
4 require vigilance to protect your magnitude
5 in this world. To hold your magnitude in
6 perfect awareness in a world of littleness
7 is a task the little cannot undertake. Yet
8 it is asked of you, in tribute to your magnitude,
9 and NOT your littleness. Nor is it asked of you
10 alone.
11 T 15 D 5. The power of God will support every
12 effort you make on behalf of the magnitude
13 of His dear Son. Search for the little,
14 and you DENY yourself His power. God
15 is not willing that His Son be content
16 with less than everything. For He is
17 not content without His Son, and His
18 Son cannot be content with less than His
19 Father has given him. We asked
20 you once before, “Would you be hostage
21 to the ego or host to God?” Let this
22 question be asked you by the Holy Spirit in
23 you, EVERY time you make a decision.
24 For every decision you make DOES

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(N 9:110)(Ur 571)
1 answer this, and invites sorrow or joy,
2 accordingly.
3 T 15 D 6. When God GAVE Himself to you
4 in your creation, He ESTABLISHED you as
5 host to Him forever. He has NOT left
6 you, and YOU have not left HIM. All your
7 attempts to deny His magnitude, and make
8 His Son hostage to the ego, CANNOT
9 make little whom God has joined
10 with Him. Every decision you make
11 is made for Heaven or for hell, and will
12 bring to? you AWARENESS of what you decided
13 FOR. The Holy Spirit can hold your magnitude,
14 clean of ALL littleness, clearly and in
15 perfect safety in your minds, untouched
16 by every little gift the world of littleness
17 would offer you. But for this,
18 you cannot side AGAINST Him in what He wills
19 for you.
20 T 15 D 7. Decide for God through Him. For
21 littleness, and the belief that you can be CONTENT
22 with littleness, are the decisions YOU have
23 made about yourself. The power and the
24 glory that lie in you, from God to?
25 are for all who, like you, perceive

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(N 9:111)(Ur 571-572)
1 themselves as little, and have deceived themselves
2 into believing that littleness can be blown
3 up, BY THEM, into a sense of magnitude
4 that can content them. Neither GIVE
5 littleness, nor ACCEPT it. All honor is
6 due the host of God. Your littleness
7 deceives you, but your magnitude is of Him
8 Who dwells in you, and in Whom you dwell.
9 Touch no-one, then, with littleness, in the
10 Name of Christ, eternal Host unto
11 His Father.
12 (572)399
13 T 15 D 8. In 7 this season, which celebrates the
14 birth of holiness into this world, join
15 with me who decided for holiness
16 for YOU. It is our task TOGETHER to
17 restore the awareness of magnitude, to
18 the host whom God appointed for
19 Himself. It is beyond ALL your
20 littleness to give the gift of God,
21 but NOT beyond YOU. For God
22 would give Himself THROUGH you.
23 He reaches from you to everyone,
24 and beyond everyone, to His Son’s
25 creations, but WITHOUT leaving you.

7
Ur inserts “December 12, 1966”

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(N 9:112)(Ur 572)
1 Far beyond your little world, but still
2 in you, He extends forever. Yet He
3 brings all his extensions to you,
4 as host to Him.
5 T 15 D 9. Is it a sacrifice to leave
6 littleness behind, and wander not in
7 vain? It is not sacrifice to wake
8 to glory. But it IS a sacrifice
9 to accept anything LESS than glory.
10 Learn that you MUST be worthy of the
11 Prince of Peace, born in you, in honor
12 of Him Whose host you are. You know
13 not what love means because you have
14 sought to purchase it with little
15 gifts, thus VALUING it too little
16 to be able to understand its magnitude.
17 LOVE IS NOT LITTLE, and love dwells in
18 you, for you are host to Him. Before
19 the greatness that lives in you, your poor
20 appreciation of yourself, and all the
21 little offerings you have given, slip into
22 nothingness.
23 T 15 D 10. Holy Child of God, when will
24 you learn that ONLY holiness can
25 content you, and give you peace? Remember

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(N 9:113)(Ur 572-573)
1 that you learn not for yourself alone, no
2 more than I did. It is BECAUSE I learned
3 for YOU, that you can learn of ME. I
4 would but teach you what is yours,
5 so that, together, we can replace the
6 shabby littleness, that binds the host
7 of God to guilt and weakness, with the
8 glad awareness of the glory that is in
9 him. My birth in you is your awakening
10 to grandeur. Welcome me not into
11 a manger, but into the altar to
12 holiness, where holiness abides in
13 perfect peace. (573)400
14 T 15 D 11. My Kingdom is not of this
15 world, because it is in YOU. And
16 YOU are of your Father. Let us join in
17 honoring you, who MUST remain
18 forever BEYOND littleness. Decide
19 with me, who have decided to abide
20 with you. I will as my Father
21 wills, knowing His Will is constant,
22 and at peace forever with Itself. You
23 will be content with nothing BUT His
24 Will. Accept no less, remembering
25 that everything I learned is yours.

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(N 9:114)(Ur 573)
1 What my Father loves, I love as He
2 does, and I can no more accept it as
3 what it is NOT, than He can. And
4 no more can YOU.
5 T 15 D 12. When you have learned to accept
6 what you are, you will make no more
7 gifts to offer to yourselves, for you
8 will know you are COMPLETE, in need of
9 nothing, and unable to accept
10 ANYTHING for yourself. But you will
11 gladly give, HAVING received.
12 The host of God need not seek to
13 find ANYTHING. If you are
14 wholly willing to leave Salvation
15 to the plan of God, and UNwilling to
16 attempt to grasp for peace
17 YOURSELF, Salvation will be GIVEN you.
18 But think not you can substitute YOUR
19 plan for His. Rather, join with
20 me in His, that we may release
21 all those who would be bound,
22 proclaiming together that the Son
23 of God is host to Him. T 15 D 13. Thus will
24 we let no-one forget what YOU would
25 remember. And thus WILL you remember

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T 15 E. Practicing the Holy Instant (*N 1278 9:115)


(N 9:115)(Ur 573-574)
1 it. Call forth in everyone ONLY the
2 remembrance of God, and of the Heaven
3 that is in him. For where you
4 would help your brother be, there will
5 you think YOU are. Hear not his
6 call for hell and littleness, but
7 only his call for Heaven and
8 greatness. Forget not that his
9 call is yours, and answer him with
10 me. God’s power is forever on the
11 side of His host, for it protects
12 ONLY the peace in which He dwells.
13 And therefore it is with that you dwell, it is you
14 WITH Him. Lay not littleness before
15 His holy altar, which rises above the
16 stars, and reaches even to Heaven,
17 because of what is GIVEN it.
18 T 15 E 1. This course is not beyond
19 IMMEDIATE learning, unless you
20 prefer to believe that WHAT GOD
21 WILLS TAKES TIME. And this
22 means ONLY that you would
23 rather DELAY the recognition that
24 His Will IS so. The holy instant
25 is THIS (574)#401 one, and EVERY one. You want The

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(N 9:116)(Ur 574)
1 one you WANT it to be, it IS. The one you
2 would NOT have it be, is lost to
3 you. YOU must decide on WHEN
4 it is. Delay it not. For
5 beyond the past and future, in which
6 you will NOT find it, it stands
7 in shimmering readiness for
8 your acceptance.
9 T 15 E 2. Yet you cannot bring it
10 into glad awareness while you
11 do not want it, for it
12 holds the whole RELEASE from
13 littleness. Your practice MUST
14 therefore rest upon your willingness to
15 let all littleness go. The
16 instant in which magnitude will
17 dawn upon you, is but as far away
18 as is your DESIRE for it. As long
19 as you desire it not, and cherish
20 littleness instead, by so much is
21 it far from you. By so much
22 as you want it, will you bring it nearer.
23 Think not that you can find Salvation
24 in your own way, and HAVE it.

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(N 9:117)(Ur 574)
1 T 15 E 3. Give over EVERY plan that you have
2 made for your Salvation, in exchange
3 for God’s. HIS will content you, for
4 there IS nothing else that can bring you
5 peace. For peace is of God, and
6 of no-one beside Him. Be
7 humble before Him, and yet great
8 IN Him. And value NO
9 plan of the ego, BEFORE the plan of
10 God. For you leave your
11 place in His plan, which you MUST fulfill if
12 you would join with me, empty
13 by your decision to join in any plan
14 BUT His. I call you to fulfill your
15 holy part in the plan that He has
16 given to the world, for its release
17 from littleness. God would have
18 His host abide in perfect freedom.
19 T 15 E 4. Every allegiance to a
20 plan of Salvation that is APART from
21 Him, diminishes the value of His
22 Will for you in your own mind. 8 And
23 yet, it is your mind that IS the host to Him.
24 Would you learn how perfect and
25 immaculate is the holy temple altar on

8
Ur pluralizes this: “minds”

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(N 9:118)(Ur 574-575)
1 which your Father has placed HIMSELF? This
2 you WILL recognize, in the holy instant in which you
3 willingly and gladly give over EVERY
4 plan but His. For there lies
5 peace, PERFECTLY clear, because you have
6 been willing to meet its conditions. (575)- 402 –
7 T 15 E 5. You can claim the holy instant
8 ANY time and ANYWHERE you want
9 it. In your practice, try to give
10 over EVERY plan you have accepted, for
11 finding magnitude in littleness.
12 IT IS NOT THERE. USE the holy instant ONLY to
13 recognize that you alone can know
14 not where it is, and can only
15 DECEIVE yourself. I stand within
16 the holy instant, as clear as you would have
17 me. And the extent to which you
18 learn to be willing to ACCEPT me,
19 IS the measure of the time in which
20 the holy instant will be yours. I call to you to
21 make the holy instant yours AT ONCE, for the
22 release from littleness in the mind of the host
23 of God, depends on willingness, and NOT on time.

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(N 9:119)(Ur 575-576)
1 T 15 E 6. The reason why this course is simple,
2 is that TRUTH is simple. Complexity is of the ego,
3 and is nothing more than the ego’s attempt to
4 obscure the obvious. You could live forever in the
5 holy instant, beginning now 9 and reaching to eternity, but
6 for a very simple reason. Do not obscure
7 the simplicity of this reason, for, if you do, it will be
8 ONLY because you prefer NOT to recognize it, and NOT to let
9 it go. The simple reason, stated simply as
10 what it is, is this: The holy instant is a time in which you
11 receive AND GIVE perfect communication. This means,
12 however, that it is a time in which your mind is OPEN,
13 both to receive AND give. It is the recognition that all minds
14 ARE in communication. It therefore seeks to CHANGE nothing
15 but merely to ACCEPT everything.
16 T 15 E 7. How can you do this when you would prefer
17 to have PRIVATE thoughts, AND KEEP THEM? The ONLY way
18 you COULD do this, is to DENY the perfect communication
19 that makes the holy instant WHAT IT IS. You BELIEVE
20 that it is possible to harbor thoughts you would NOT
21 share, and that Salvation lies in keeping
22 your thoughts TO YOURSELF ALONE. For, in private
23 thoughts, KNOWN ONLY TO YOURSELF, you think you
24 find a way to keep what you would HAVE
25 alone, and share what YOU would share. (576)#403 And
26 then you wonder why it is that you are not in full
27 communication with those around you, and with God,
28 Who surrounds ALL of you together.
29 T 15 E 8. Every thought you would keep hidden
30 shuts communication off, BECAUSE YOU WOULD HAVE IT SO.
31 It is impossible to RECOGNIZE perfect communication, while
32 BREAKING communication holds value to you. Ask
33 yourselves honestly, “Would I WANT to have
34 perfect communication, and am I WHOLLY willing to
35 let EVERYTHING that INTERFERES WITH IT, go
36 forever?” If the answer is “no,” then the Holy Spirit’s

9
Ur emphasizes BEGINNING NOW

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(N 9:120)(Ur 575)
1 readiness to GIVE it to you, is not enough to make it yours,
2 for you are NOT ready to share it WITH Him. And it cannot
3 come into a mind that has decided to OPPOSE it. For
4 the holy instant is given and received with EQUAL willingness, being
5 the acceptance of the SINGLE Will that governs ALL
6 thought.
7 T 15 E 9. The necessary condition for the holy instant, does NOT
8 require that you have no thoughts that are not pure.
9 But it DOES require that you have none that you would
10 KEEP. Innocence is not of your making. It is
11 GIVEN you, the instant you would HAVE it. But it
12 would not BE Atonement, if there were no NEED for
13 Atonement. You will not be able to ACCEPT
14 perfect communication, as long as you would HIDE it
15 from yourself. For what you would
16 hide IS hidden. In your practice, then,
17 try only to be vigilant AGAINST DECEPTION, and seek
18 not to PROTECT the thoughts you would keep
19 unto yourself. Let the Holy Spirit’s purity shine them
20 away, and bring ALL your awareness to the READINESS
21 for purity He offers you. Thus will He
22 make you ready to acknowledge that you ARE host
23 to God, and hostage to no-one and to nothing.
24 (577)#404
25
26 What follows in the next three pages are duplicate images and the title page for Text 15a
27

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T 15 F. The Holy Instant and Special Relationships (*N 1287


9:124)
(N 9:124)(Ur 577)
1 T 15 F 1. The 10 holy instant is the Holy Spirit’s most useful
2 learning device for teaching you love’s
3 meaning. For its purpose is to
4 SUSPEND JUDGMENT ENTIRELY. Judgment
5 ALWAYS rests on the past, for PAST
6 experience is the basis on which you judge.
7 Judgment becomes impossible without the past,
8 for WITHOUT it you do NOT understand
9 anything. You would make no
10 ATTEMPT to judge, because it would be
11 quite apparent to you that you do not
12 know WHAT ANYTHING MEANS. You are
13 afraid of this, because you believe that,
14 WITHOUT THE EGO, all would be chaos. Yet I
15 assure you that, without the ego,
16 ALL WOULD BE LOVE.
17 T 15 F 2. The past is the EGO’S chief learning
18 device, for it is in the past that you learned
19 to define your OWN needs, and acquired
20 methods for meeting them ON YOUR OWN
21 TERMS. We said before that, to
22 limit love to PART of the Sonship, is to
23 bring guilt into your relationships, and
24 thus MAKE THEM UNREAL. If you

10
Ur inserts December 14, 1966”

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(N 9:125)(Ur 577-578)
1 seek to separate out certain ASPECTS of the
2 totality, and look TO THEM to meet your imagined
3 needs, you are attempting to USE
4 SEPARATION TO SAVE YOU. How, then, could
5 guilt NOT enter? For separation IS the source of
6 guilt, and to APPEAL to it for salvation IS
7 TO BELIEVE YOU ARE ALONE.
8 T 15 F 3. To be alone IS to be guilty. For
9 to experience yourself AS alone, is to deny
10 the Oneness of the Father and His Son, and
11 thus to ATTACK REALITY. You cannot love
12 PARTS of reality, and understand
13 what love MEANS. If you would
14 love UNlike to God, Who KNOWS no
15 special love, how CAN you understand
16 it? To believe that SPECIAL relationships,
17 with SPECIAL love, can offer you salvation, IS
18 the belief that separation is salvation. For it is
19 the COMPLETE EQUALITY of the Atonement, in
20 which salvation lies. How can YOU decide
21 that special aspects of the Sonship CAN
22 GIVE YOU MORE THAN OTHERS? The past HAS
23 taught you this. But the holy instant teaches you
24 IT IS NOT SO. (578)#405
25 T 15 F 4. Because of guilt, ALL special

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(N 9:126)(Ur 578)
1 relationships have some elements of
2 fear in them. And this is why they
3 shift and change so frequently. They
4 are NOT based on changeless love alone.
5 And love, where fear has entered,
6 CANNOT be depended on, because it is NOT perfect.
7 In His function as Interpreter of what
8 you have made, the Holy Spirit USES special
9 relationships, which YOU have chosen to support the
10 ego, as a learning experience which
11 points to truth. Under His teaching,
12 EVERY relationship becomes a lesson in
13 love.
14 T 15 F 5. The Holy Spirit knows NO-ONE IS SPECIAL.
15 But He also perceives that you have MADE
16 special relationships, which He would
17 purify, and NOT let YOU destroy. However
18 UNholy the reason why you made them
19 may be, He can TRANSLATE them into holiness,
20 by removing AS MUCH FEAR AS YOU WILL
21 to LET HIM. You can place ANY
22 relationship, 11 and be sure that it will
23 NOT result in pain, if you offer Him
24 your willingness TO HAVE IT SERVE NO
25 NEEDS BUT HIS. All the guilt in it

11
Ur inserts “under His care” which appears to be a correction.

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(N 9:127)(Ur 578)
1 arises from YOUR use of it. All the love, from His.
2 Do not, then, be AFRAID to let your
3 IMAGINED need, which would DESTROY the
4 relationship, go. Your ONLY need IS His.
5 T 15 F 6. Any relationship which you would
6 SUBSTITUTE FOR ANOTHER, has not
7 been offered to the Holy Spirit, for His use.
8 There IS no substitute for love. If you would
9 attempt to substitute ONE aspect of
10 love for ANOTHER, you have placed LESS
11 value on one, and MORE on another. You have
12 not only SEPARATED them, but have
13 also JUDGED AGAINST BOTH. Yet
14 you had judged against yourself FIRST,
15 or you would never have imagined
16 that you needed them AS THEY WERE
17 NOT. Unless you had seen
18 yourself as WITHOUT love, you
19 COULD not have judged them to be
20 LIKE you in lack.
21 T 15 F 7. The ego’s use of relationships
22 is so fragmented, that it
23 frequently goes even further;
24 one PART of one aspect suits
25 its purposes, while it prefers

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(N 9:128)(Ur 578-579)
1 DIFFERENT parts of another. Thus does
2 it ASSEMBLE reality to its own
3 capricious liking, offering for
4 YOUR seeking, a picture whose
5 likeness DOES NOT EXIST. For there
6 is nothing in Heaven OR earth that
7 it resembles, (579)#406 and so, however much
8 you seek for its reality, you CANNOT
9 find it, because it is NOT real.
10 T 15 F 8. Everyone on earth has formed
11 special relationships, and, although
12 this is not so in Heaven, the Holy Spirit knows
13 how to bring a touch of
14 Heaven to them here. In the holy instant, no-one
15 is special, for your PERSONAL needs
16 INTRUDE on no-one, to MAKE
17 them different. Without the
18 values from the past you WOULD
19 see them all the same, and LIKE
20 YOURSELF. Nor would you see
21 ANY separation between yourself
22 and them. In the holy instant, you see, in each
23 relationship, what it WILL be,
24 when you perceive ONLY the present.
25 T 15 F 9. God knows you NOW. He remembers

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(N 9:129)(Ur 579)
1 NOTHING, having ALWAYS known you exactly as He
2 knows you now. The holy instant PARALLELS His
3 knowing, by bringing ALL perception
4 OUT of the past, thus removing the
5 frame of reference you have built, by which to
6 JUDGE your brothers. Once this is
7 gone, the Holy Spirit substitutes His
8 frame of reference FOR it. His
9 frame of reference is simply God.
10 The Holy Spirit’s timelessness lies simply ?
11 in this here. For in the holy instant, FREE of
12 the past, you see that LOVE IS IN YOU,
13 and you HAVE no need to look WITHOUT,
14 and snatch it guiltily from
15 where you THOUGHT it was.
16 T 15 F 10. ALL your relationships are
17 blessed in the holy instant, BECAUSE THE BLESSING IS
18 NOT LIMITED. In the holy instant, the Sonship
19 gains AS ONE. And, UNITED in
20 your blessing, it BECOMES one TO YOU.
21 The meaning of love is the meaning God
22 GAVE to it. Give to it ANY
23 meaning APART from His, and
24 it is IMPOSSIBLE to understand it.

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(N 9:130)(Ur 579-580)
1 Every brother God loves as He loves
2 you; neither less nor more. HE NEEDS
3 THEM ALL EQUALLY, and so do YOU.
4 In time, you have been told to offer
5 miracles as Christ directs, and let the
6 Holy Spirit bring to you those who are
7 seeking you. But in the holy instant, you
8 unite DIRECTLY with God, and ALL your
9 brothers join in Christ. (580)#407
10 T 15 F 11. Those who are joined in Christ
11 are in no way separate. For
12 Christ is the Self the Sonship shares,
13 as God shares His Self with
14 Christ. Think you that you can
15 judge the Self of God? God
16 has created It BEYOND judgment,
17 out of HIS need to extend
18 His love. With Love in you, you HAVE
19 no need EXCEPT TO EXTEND IT.
20 In the holy instant, there is no conflict of needs,
21 for there is ONLY ONE. For the holy instant
22 reaches to eternity, and to the Mind of
23 God. And it is only there that
24 love HAS meaning, and ONLY there CAN
25 it be understood.

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(N 9:131)(Ur 580)
1 T 15 F 12. It is impossible to use one relationship
2 AT THE EXPENSE of another, and NOT suffer
3 guilt. And it is equally impossible
4 to condemn PART of a relationship
5 and find peace WITHIN it. Under the
6 Holy Spirit’s teaching, ALL relationships
7 are seen as TOTAL commitments,
8 yet they do not conflict with one another in
9 ANY way. Perfect faith in each
10 one, for its ability to satisfy
11 you COMPLETELY, arises only
12 from perfect faith in YOURSELF. And
13 this you cannot have, while guilt remains.
14 And there WILL be guilt, as long
15 as you accept the possibility, AND
16 CHERISH IT, that you can make
17 a brother WHAT HE IS NOT, because
18 YOU would have him so.
19 T 15 F 13. You have so little faith in
20 yourself, because you are unwilling
21 to accept the fact that perfect
22 love is IN you. And so you
23 seek WITHOUT for what you
24 CANNOT find without. I
25 offer you MY perfect faith in you,

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T 15 G. The Holy Instant and the Laws of God (*N 1295 9:133)
(N 9:132)(Ur 580-581)
1 IN PLACE of all YOUR doubts. But
2 forget not that my faith MUST be
3 as perfect in ALL your brothers as
4 it is in you, or it would be
5 a limited gift to YOU. In the
6 holy instant, we SHARE our faith in
7 God’s Son, because we recognize,
8 together, that he is wholly worthy OF
9 it, and, in our appreciation of
10 his worth, we CANNOT doubt him
11 his holiness. And so we love him.(581)#408
12 T 15 G 1. All separation disa
13 vanishes, as holiness is shared.
14 For holiness is power, and by
15 SHARING it, it GAINS in strength.
16 If you seek for satisfaction in
17 gratifying your needs as YOU
18 perceive them, you MUST
19 believe that strength comes
20 from ANOTHER, and that WHAT YOU
21 GAIN HE LOSES. Someone
22 must ALWAYS lose, if you
23 perceive yourself as weak.
24 Yet there is another interpretation
25 of relationships, that TRANSCENDS

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(N 9:133)(Ur 581)
1 the concept of the LOSS of power completely.
2 T 15 G 2. You do NOT find it difficult to
3 believe that, when ANOTHER calls
4 on God for love, YOUR call
5 remains as strong. Nor do
6 you think that, by God’s
7 answer to HIM, YOUR hope of
8 answer is diminished. On the
9 contrary, you are far more
10 inclined to regard HIS
11 success, as witness to the
12 possibility of YOURS. That is
13 because you recognize, however dimly,
14 that God is an IDEA, and so
15 YOUR faith in Him is STRENGTHENED
16 by sharing. What you find
17 it difficult to accept is the fact
18 that, LIKE your Father, YOU are
19 an idea. And like Him, YOU can
20 give yourself COMPLETELY,
21 wholly without loss, and ONLY
22 WITH GAIN.
23 T 15 G 3. Herein lies peace, for
24 here there IS no conflict. In the
25 world of scarcity, love HAS no

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(N 9:134)(Ur 581-582)
1 meaning, and peace is impossible.
2 For gain and loss are BOTH accepted,
3 and so no-one is aware that
4 perfect Love is IN him. In the holy instant,
5 you recognize the IDEA of love in you,
6 and UNITE this idea with the Mind
7 that thought It, AND COULD
8 NOT RELINQUISH IT. By
9 HOLDING it within Itself, THERE
10 WAS no loss. The holy instant thus becomes
11 a lesson in how to hold ALL of
12 your brothers in YOUR mind, experiencing
13 not loss, but COMPLETION.
14 T 15 G 4. From this, it follows you can
15 ONLY give. And this IS
16 love, for this alone is natural,
17 under the laws of God. In the
18 holy instant, the laws of God prevail,
19 and only THEY have meaning. The
20 laws of this world cease to (582)# - 409 –
21 hold any meaning at all.
22 When the Son of God ACCEPTS
23 the laws of God as what he
24 gladly wills, it is impossible that
25 he be bound, or limited in

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(N 9:135)(Ur 582)
1 ANY way. In this instant, he IS
2 as free as God would have
3 him be. For, the instant that he
4 refuses to BE bound, he is NOT
5 bound.
6 T 15 G 5. In the holy instant, nothing happens
7 that has not always been.
8 Only the veil, that has been
9 drawn ACROSS reality, is
10 lifted. Nothing has changed.
11 But the AWARENESS of changelessness
12 comes swiftly, as the veil of
13 time is pushed aside. No-
14 one who has not yet
15 experienced the lifting of the
16 veil, and felt himself
17 drawn irresistibly into the Light
18 behind it, can have faith
19 in love WITHOUT fear. Yet
20 the Holy Spirit GIVES you this faith, because
21 He offered it to me and I
22 ACCEPTED it.
23 T 15 G 6. Fear not the holy instant
24 will be denied you, for I denied
25 IT not. And, through me, the Holy Spirit
26 GAVE it unto you, as YOU will

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(N 9:136)(Ur 582)
1 give it. Let no need that
2 YOU perceive, obscure your need of THIS.
3 For, in the holy instant, you will recognize the
4 ONLY need the aspects of the Son
5 of God share equally, and, BY
6 this recognition, you will join with me
7 in OFFERING what is needed. It is
8 through US that peace will come. Join
9 me in the IDEA of peace, for, in ideas,
10 minds CAN communicate.
11 T 15 G 7. If you would GIVE yourself 12
12 as your Father gives His
13 Self, you will learn to understand
14 Selfhood. And therein is love’s
15 meaning understood. But
16 remember that understanding is OF
17 THE MIND, and, ONLY of the mind.
18 KNOWLEDGE is therefore of the mind, and its
19 CONDITIONS are in the mind, WITH it.
20 If you were not ONLY an idea, and
21 NOTHING ELSE, you could not be in
22 full communication with all that
23 ever was. But, as long as you
24 prefer to be something else, or

12
Ur emphasizes this word

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(N 9:137)(Ur 582-583)
1 would attempt to be NOTHING ELSE and
2 SOMETHING ELSE together, the language
3 of communication, WHICH YOU KNOW PERFECTLY, you
4 will not remember.
5 T 15 G 8. In the holy instant, God is remembered,
6 and the language of communication with ALL your
7 brothers, is remembered WITH Him. For
8 communication (583)# - 410 - is remembered TOGETHER, as
9 is truth. There is NO exclusion in
10 the holy instant, because the past is gone and
11 with it goes the whole basis FOR
12 exclusion. Without ITS source,
13 exclusion vanishes. And this
14 permits YOUR Source, and that of
15 all your brothers, to REPLACE it in
16 your awareness. God, and the power of
17 God, will take their rightful place
18 within you, and you will experience the
19 full communication of ideas with Idea
20 ideas. Through your ability to do this, you
21 will learn what you MUST be, because
22 you will begin to understand what your
23 Creator is, and what His creation
24 is, along WITH Him.(584)# - 411 -

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T 15 H. The Holy Instant and Communication (*N 1301


9:138)(N 9:138)(Ur 584)
1 T 15 H 1. Beyond 13 the poor attraction of the special
2 love relationship, and ALWAYS obscured
3 by it, is the powerful attraction of the
4 Father for His Son. There is no
5 OTHER love that can satisfy you, because there
6 IS no other love. This is the ONLY
7 love that is fully given, AND FULLY
8 RETURNED. Being complete, it
9 asks nothing. Being wholly
10 pure, everyone joined in it HAS
11 everything. This is NOT the basis for
12 ANY love relationship in which the ego
13 enters. For EVERY relationship on which
14 the ego embarks IS special. The
15 ego establishes relationships ONLY
16 to GET something. And it would
17 keep the giver BOUND TO ITSELF, through guilt.
18 T 15 H 2. It is impossible for the ego to enter
19 into any relationship without anger,
20 for the ego believes that ANGER MAKES
21 FRIENDS. This is NOT its statement,
22 but it IS its purpose. For the ego
23 REALLY BELIEVES that it can
24 get, and KEEP, by MAKING GUILTY.

13
Ur inserts “December 16, 1966.”

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(N 9:139)(Ur 584)
1 This is its ONE attraction. An attraction
2 so weak, that it would have no hold
3 at all, except that NO-ONE
4 RECOGNIZES IT. For the ego always SEEMS
5 to attract through love, and has no
6 attraction at all to anyone who
7 perceives that IT ATTRACTS THROUGH GUILT.
8 T 15 H 3. The sick attraction of guilt MUST
9 be recognized FOR WHAT IT IS. For,
10 having been made REAL to you, it is essential
11 to look at it clearly, and, by
12 withdrawing your INVESTMENT in it, to
13 LEARN TO LET IT GO. No-one would
14 choose to let go what he believes
15 has value. Yet the attraction of
16 guilt has value to you ONLY because you have
17 NOT looked at what it IS, and have
18 judged it as valuable COMPLETELY
19 in the dark. As we bring it to
20 light, your ONLY question will be why
21 was it 14 you EVER WANTED it. You have
22 NOTHING to lose by looking open-eyed
23 at this, for ugliness such as this
24 belongs not in your holy mind. The host
25 of God CAN have no REAL investment here.(585)- 412 –

14
Ur replaces “was it” with “it was”

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(N 9:140)(Ur 585)
1 T 15 H 4. We said before that the ego attempts
2 to maintain and INCREASE guilt, but in
3 such a way, that you do NOT recognize
4 what it would do to YOU. For it
5 is the ego’s fundamental doctrine
6 that, what you do to others, YOU HAVE
7 ESCAPED. The ego wishes NO-ONE well.
8 But its survival DEPENDS on your
9 belief that YOU are exempt from its
10 evil intentions. It counsels, therefore,
11 that if you are HOST to it, IT will
12 enable you to direct the anger that
13 it holds outward, thus protecting
14 YOU. And thus, it embarks
15 on an endless, unrewarding chain
16 of special relationships, forged
17 out of anger, and dedicated to
18 but one insane belief; that the
19 more anger you invest OUTSIDE
20 yourself, the safer YOU become.
21 T 15 H 5. It is this chain that binds the
22 Son of God to guilt, and it is this
23 chain the Holy Spirit would REMOVE from
24 his holy mind. For the chain of
25 savagery belongs not around the

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(N 9:141)(Ur 585)
1 chosen host of God, who CANNOT make himself
2 host to the ego. In the name of his
3 release, and in the Name of Him Who
4 would release him, let us look
5 more closely at the relationships that
6 the ego contrives, and let the Holy Spirit judge
7 them truly. For it is certain
8 that, if you LOOK at them, you will
9 offer them gladly TO Him. What
10 HE can make of them you do NOT know,
11 but you WILL become willing to learn, 15 if you
12 are willing, first, to perceive what YOU
13 have made of them.
14 T 15 H 6. In one way or another, every
15 relationship which the ego makes is based
16 on the idea that, by SACRIFICING
17 itself, IT BECOMES BIGGER. The
18 “sacrifice,” which it regards as
19 purification, is actually the root of
20 its bitter resentment. For it
21 would much prefer to attack
22 directly, and avoid delaying what
23 it REALLY wants. Yet the ego
24 acknowledges “reality” as it sees
25 it, and recognizes that NO-ONE could

15
Ur replaces “learn” with “find out”

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(N 9:142)(Ur 585-586)
1 interpret DIRECT attack as love. Yet
2 to make guilty IS direct attack, but
3 does not SEEM to be. For the
4 guilty EXPECT attack, and, having ASKED
5 for it, they are ATTRACTED to it.
6 T 15 H 7. In these insane relationships,
7 the attraction of what you do NOT
8 want seems to be much
9 stronger than the attraction of what
10 you DO. For each one thinks (586)- 413 - that
11 he has SACRIFICED something to the
12 other, AND HATES HIM FOR IT.
13 Yet this is what he thinks he
14 WANTS. He is NOT in love with
15 the other at all; he merely believes
16 he is IN LOVE WITH SACRIFICE. And
17 FOR this sacrifice, which he demanded
18 OF HIMSELF, HE demands the
19 other ACCEPT the guilt, and SACRIFICE
20 HIMSELF as well. Forgiveness becomes
21 impossible, for the ego believes
22 that to forgive another IS TO LOSE HIM.
23 For it is only by attack WITHOUT
24 forgiveness, that the ego can ensure
25 the guilt which holds ALL its

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(N 9:143)(Ur 586)
1 relationships together.
2 T 15 H 8. Yet they only SEEM to be together.
3 For relationships, to the ego, mean
4 ONLY that BODIES are together.
5 It is always PHYSICAL closeness
6 that the ego demands, and it does
7 not object where the mind goes, or
8 what it thinks, for this seems
9 unimportant. For, as long as
10 the BODY is there, to receive its
11 sacrifice, it is content. To the ego, THE
12 MIND IS PRIVATE, and only the body
13 CAN be shared. Ideas are
14 basically of no concern, except
15 as they draw the BODY of another
16 closer or farther. And it is in
17 these terms that it evaluates
18 ideas as “good” or “bad.”
19 What makes another guilty,
20 AND HOLDS HIM THROUGH GUILT, is “good.”
21 What releases him FROM guilt
22 is “bad,” because he would no
23 longer believe that BODIES
24 communicate, and so he would
25 be “gone.”

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(N 9:144)(Ur 586-587)
1 T 15 H 9. Suffering and sacrifice are the gifts
2 with which the ego would “bless” all unions.
3 And those who are united at its
4 altar ACCEPT suffering and sacrifice
5 as the PRICE of union. In their
6 angry alliances, born of the fear of
7 loneliness, and yet dedicated to the
8 CONTINUANCE of loneliness, they seek
9 RELIEF from guilt, by INCREASING
10 it in the other. For they believe that this
11 DECREASES it in them. The other seems
12 always to be attacking and
13 wounding them, perhaps in little
14 ways, perhaps “unconsciously,”
15 yet never without demand of
16 sacrifice. The fury of those who
17 joined at the ego’s altar, far
18 exceeds your awareness of it. For
19 what the ego really, wants you do
20 NOT realize.(587)- 414 –
21 T 15 H 10. Whenever you are angry, you can
22 be sure that you have formed a
23 special relationship which the ego has
24 “blessed,” for anger IS its
25 blessing. Anger takes many

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(N 9:145)(Ur 587)
1 forms, but it cannot long deceive those
2 who will learn that LOVE BRINGS NO
3 GUILT AT ALL, and what brings
4 guilt CANNOT be love, and MUST be anger.
5 ALL anger is nothing more than an
6 attempt to MAKE SOMEONE FEEL
7 GUILTY, and this attempt is the
8 ONLY basis which the ego accepts for
9 special relationships. Guilt is the
10 only need the ego has, and, as long
11 as you identify WITH it, guilt will
12 remain ATTRACTIVE to you.
13 T 15 H 11. But remember this; to be WITH
14 A BODY is NOT communication. And
15 if you think it IS, you will feel
16 guilty about COMMUNICATION, and will
17 be AFRAID to hear the Holy Spirit, recognizing
18 in His voice, your OWN need to
19 communicate. The Holy Spirit CANNOT teach through
20 fear. And how can He
21 communicate with you, while you believe
22 that to communicate is to MAKE
23 YOURSELF ALONE? It is CLEARLY
24 insane to believe that by
25 communicating, you will be abandoned.

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(N 9:146)(Ur 587)
1 And yet, you DO believe it. For you
2 think that your minds must be
3 kept PRIVATE, or you will LOSE them.
4 And, if your BODIES are together, your
5 minds remain your own.
6 T 15 H 12. The union of bodies thus
7 becomes the way in which you would
8 KEEP MINDS APART. For bodies
9 cannot forgive. They can do only as the
10 mind directs. The illusion of the
11 autonomy of the body, and ITS
12 ability to overcome loneliness, is
13 but the working of the ego’s plan
14 to establish its OWN autonomy.
15 As long as you believe that to be
16 with a body is companionship, you will
17 be COMPELLED to attempt to keep
18 your brother IN his body, HELD THERE
19 BY GUILT. And you will see
20 SAFETY IN GUILT, and DANGER IN
21 COMMUNICATION. For the ego will
22 ALWAYS teach that loneliness is
23 solved by guilt, and that communication
24 is the CAUSE of loneliness. And,
25 despite the evident insanity of this

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T 15 I. The Holy Instant and Real Relationships (*N 1310 9:147)


(N 9:147)(Ur 587-588)
1 lesson, YOU HAVE LEARNED IT.
2 T 15 H 13. Forgiveness lies in communication,
3 as surely as damnation lies in
4 guilt. It is the Holy Spirit’s teaching function
5 to instruct those who (588)- 415 - believe that
6 communication is damnation, that
7 communication is salvation. And
8 He will do so, for the power of God
9 in Him AND YOU is joined in
10 REAL relationship, so holy and so
11 strong, that it can overcome even
12 this, WITHOUT fear. It is through the holy instant
13 that what SEEMS impossible is
14 ACCOMPLISHED, making it evident
15 that it is NOT impossible. In the holy instant,
16 guilt holds NO attraction, since
17 communication HAS BEEN restored.
18 And guilt, whose ONLY purpose
19 was is to DISRUPT communication, HAS
20 no function here.
21 T 15 I 1. Here, there is no concealment, and
22 no private thoughts. The WILLINGNESS to
23 communicate attracts communication
24 to 16 it, and overcomes loneliness
25 completely. There is complete

16
Ur emphasizes this word.

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(N 9:148)(Ur 588)
1 forgiveness here, for there is no desire to
2 exclude ANYONE from your completion,
3 in sudden recognition of the value of his
4 part in it. In the protection of YOUR
5 wholeness, all are invited and
6 made welcome. And you understand
7 that YOUR completion is God’s,
8 Whose only need is to have you
9 Be complete. For your completion
10 MAKES you His, in YOUR awareness.
11 And here it is that you experience
12 yourself as you were created,
13 AND AS YOU ARE.
14 T 15 I 2. The holy instant does not REPLACE the need
15 for learning, for the Holy Spirit must
16 not leave you as your Teacher, until
17 the holy instant has extended far
18 beyond time. For a teaching
19 assignment such as His, He
20 must use EVERYTHING in this world
21 for your release. He must
22 side with EVERY sign or token of
23 your willingness to learn of Him
24 what truth MUST be. He is
25 swift to utilize WHATEVER you offer

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(N 9:149)(Ur 588-589)
1 Him, on behalf of this. His concern
2 and care for you are limitless. In the face
3 of your fear of forgiveness, which He perceives
4 as clearly as He knows forgiveness
5 IS release, He will teach you to
6 remember always that forgiveness is
7 NOT your loss, BUT YOUR SALVATION. And that
8 in COMPLETE forgiveness, in which you
9 recognize that there is
10 nothing to forgive, YOU are absolved
11 completely.
12 T 15 I 3. Hear Him gladly, and learn of
13 Him that you have need of no special (589)- 416 –
14 relationships at all. You but seek
15 in them what you have THROWN AWAY.
16 And, through THEM, you will never learn
17 the value of what you have cast aside, but
18 what you still desire with all your
19 hearts. Let us join together in
20 making the holy instant all that there is, by
21 desiring that it BE all that there is.
22 God’s Son has such great need
23 of your willingness to strive for this, that
24 you cannot conceive of need so great.
25 Behold the only need that God and His

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(N 9:150)(Ur 589)
1 Son share, and will to meet together. You are
2 NOT alone in this. The will of your creations
3 call 17 to you to share your will with them. Turn,
4 then, in peace, from guilt to God and them.
5 T 15 I 4. Relate only with what will never
6 LEAVE you, and what YOU cannot leave. The loneliness
7 of God’s Son is the loneliness of His
8 Father. Refuse not the awareness of your
9 completion, and seek not to restore it
10 to yourselves. Fear not to give
11 redemption over to your Redeemer’s
12 love. He will NOT fail you, for He
13 comes from One Who CANNOT fail.
14 Accept YOUR sense of failure as
15 nothing more than a mistake
16 in WHO YOU ARE. 18 For the holy
17 host of God is BEYOND failure, and
18 NOTHING that he wills can BE
19 denied. You are forever in a relationship
20 so holy, that it calls to
21 everyone to ESCAPE from loneliness, and
22 join you in your Love. And where YOU are
23 must everyone seek, and FIND you
24 there.
25 T 15 I 5. Think but an instant on this;

17
Agreement in number problem. “Will” is the subject, “call” the verb, and since will is singular, the verb must be “calls.” FIP corrects this,
though all other versions retain what we believe is a grammar error. It is the will that calls, not the creations which call, grammatically speaking
18
Ur changes “ARE” to “WERE”

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(N 9:151)(Ur 589-590)
1 God gave the Sonship to you, to
2 ensure your perfect creation. This was His
3 gift, for, as He withheld Himself
4 not from you, He withheld not His
5 creation. Nothing that ever was
6 created, but is not yours. Your relationships
7 are with the universe. And this universe,
8 being of God, is far more beyond the
9 petty sum of all the separate bodies YOU
10 perceive. For all its parts are
11 joined in God through Christ, where
12 they become like to their Father. For
13 Christ knows of no separation FROM
14 His Father, Who is His One
15 relationship, in which He gives as His
16 Father gives to Him.(590)- 417 –
17 T 15 I 6. The Holy Spirit is God’s attempt to
18 free you of what He does not
19 understand. And, because of the
20 Source of the attempt, IT WILL SUCCEED.
21 The Holy Spirit asks you to respond as God
22 does, for He would teach you
23 what YOU do not understand. God
24 would respond to EVERY need,
25 WHATEVER form it takes. And so

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(N 9:152)(Ur 590)
1 He has kept this Channel open to receive
2 His communication to you, AND YOURS TO HIM.
3 God does NOT understand your problem in
4 communication, for He does NOT share it
5 with you. It is only YOU, who believe that
6 it IS understandable.
7 T 15 I 7. The Holy Spirit KNOWS that it is not
8 understandable, and yet He UNDERSTANDS
9 it, because you have MADE it. In Him
10 alone, lies the awareness of what
11 God CANNOT know, and what YOU do NOT
12 understand. It is His holy function
13 to ACCEPT THEM BOTH, and, by removing
14 EVERY element of DISagreement,
15 to join them into one. He will do this,
16 BECAUSE it is His function. Leave,
17 then, what seems to you to be impossible,
18 to Him Who knows it MUST be
19 possible, because it is the Will of God. And
20 let Him, Whose teaching is ONLY
21 of God, teach you the ONLY meaning
22 of relationships. For God Himself
23 created the only relationship that
24 HAS meaning, and that is His relationship
25 with YOU. (591)- 418 -

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(N 9:153)(Ur 591)
1 T 15 I 8. As 19 the ego would limit your
2 perception of your brothers to the body,
3 so would ? the Holy Spirit RELEASE your
4 vision, and let you see the Great Rays
5 shining from them, so unlimited
6 that they reach to God. It is this
7 shift in vision that 20 is
8 accomplished in the holy instant. Yet it is needful
9 for you to learn just what this
10 shift entails, so you will become
11 willing to make it permanent.
12 Given this willingness, it will NOT
13 leave you, for it IS permanent. For
14 once you have accepted it as the
15 ONLY PERCEPTION THAT YOU WANT, it is
16 translated into knowledge, by the part
17 that God Himself plays in the
18 Atonement, for it is the ONLY
19 step in it He understands.
20 Therefore, in this there will be NO delay, when
21 YOU are ready for it. God is
22 ready NOW, but YOU are not.
23 T 15 I 9. Our task is but to
24 continue, as fast as possible,
25 the necessary process of looking straight

19
Ur inserts: “December 18, 1966.”
20
Ur changes “that” to “which”

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(N 9:154)(Ur 591)
1 at ALL the interference, and seeing it EXACTLY
2 as it is. For it is impossible to recognize
3 as WHOLLY without gratification, WHAT
4 YOU THINK YOU WANT. The body is the symbol of the
5 ego, as the ego is the symbol of separation.
6 And both are nothing more than
7 attempts to LIMIT communication, and thereby
8 TO MAKE IT IMPOSSIBLE. For communication
9 MUST be UNlimited in order to HAVE meaning,
10 and DEPRIVED of meaning, it will NOT
11 satisfy YOU completely. Yet it
12 remains the ONLY means ??? by which
13 you CAN establish real relationships.
14 T 15 I 10. Real relationships HAVE no
15 limits, having been established by God.
16 In the holy instant, where the Great Rays REPLACE
17 the body in awareness, the recognition of
18 relationships WITHOUT limits is
19 given you. But to SEE this, it is
20 necessary to give up EVERY use the
21 ego has for the body, and to
22 accept the fact that the ego has
23 NO purpose you would SHARE
24 with it. For the ego would limit
25 everyone TO a body for ITS purposes,

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(N 9:155)(Ur 591-592)
1 and, while you think it HAS a purpose, you
2 will choose to utilize the means by which
3 IT tries to turn its purpose into
4 accomplishment. This will never BE
5 accomplished. T 15 I 11. Yet you have surely
6 recognized that the ego, whose goals
7 are altogether UNattainable, will
8 strive for them with all its might.
9 And will do (592)- 419 - so with the strength that YOU
10 have given it. Yet it is impossible to
11 DIVIDE your strength between Heaven and
12 hell, God and the ego, and RELEASE your
13 power unto creation, which is is 21 the ONLY purpose
14 for which it was GIVEN you. 22 Limits are
15 DEMANDED, representing the ego’s
16 demands to make little and ineffectual.
17 Limit your vision of a brother to his
18 body, which you WILL do, as long as you
19 would not release him FROM it, and
20 you have denied HIS gift to YOU. HIS BODY
21 CANNOT GIVE IT. And seek it not through
22 YOURS. T 15 I 12. But your minds are ALREADY
23 continuous, and THEIR union need only
24 be accepted, and the loneliness in Heaven
25 is gone.

21
Ur changes “which is” to “that is”
22
Ur inserts: “For love would always give INCREASE.”

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(N 9:156)(Ur 592)
1 If you would but let the Holy Spirit tell
2 you of the Love of God for you, and the need that
3 your creations have to be with you forever, you
4 would begin to experience the attraction of the
5 Eternal. For no-one can hear Him
6 speak of this, and long remain satisfied willing
7 to linger here. For it IS your will to be
8 in Heaven, where you are complete and
9 quiet, in such sure and loving
10 relationships, that ANY limits are
11 impossible. Would you not exchange your
12 little relationships for this? For the
13 body IS little and limited, and only
14 those whom you would see WITHOUT
15 the limits that the ego would impose on
16 them, can offer YOU the gift of freedom.
17 T 15 I 13. You have no conception of the limits you have placed
18 on your perception, and no idea of all the
19 loveliness that you COULD see.
20 But this you must remember;
21 the attraction of guilt OPPOSES the
22 attraction of God. His
23 attraction for you remains unlimited,
24 but, because your power, BEING His, is
25 AS GREAT as His, you can TURN AWAY

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T 15 J. The Time of Christ (*N 1320 9:157)


(N 9:157)(Ur 592-593)
1 from love. What you invest in guilt,
2 you withdraw from God. And your
3 ? sight grows weak and dim and limited, for
4 you have attempted to SEPARATE the Father
5 from the Son, and LIMIT their communication.
6 Seek not Atonement in FURTHER
7 separation. And limit not your
8 vision of God’s Son to what
9 INTERFERES with his release, and what the
10 Holy Spirit must UNDO to set him free.
11 For his belief in limits HAS
12 imprisoned him. (593)- 420 -
13 T 15 J 1. When the body ceases to
14 attract you, and when you place no
15 value on it as a means of
16 GETTING ANYTHING, then there will be
17 NO interference in 421 communication.
18 And your thoughts will be as free
19 as God’s. As you let the Holy Spirit
20 teach you how to use the body ONLY
21 for purposes of communication, and
22 RENOUNCE its use for separation
23 and attack, which the EGO sees in
24 it, you will learn you have no need of a
25 body at all. In the holy instant, there ARE no

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(N 9:158)(Ur 593)
1 bodies. And you experience ONLY the
2 attraction of God. Accepting it as
3 undivided, you join Him wholly, in an
4 instant. For you would place NO
5 limits on your union WITH Him. The
6 reality of THIS relationship becomes the
7 only truth that you could ever WANT.
8 ALL Truth IS here.
9 T 15 J 2. It IS in your power, IN TIME, to
10 delay the perfect union of the
11 Father and the Son. For in this
12 world, the attraction of guilt DOES
13 stand between them. Neither time
14 nor season means anything in
15 eternity. But here, it is the Holy Spirit’s
16 function to use them both, NOT
17 as the ego uses them. This is the
18 season when you would celebrate
19 my birth into this world. Yet you
20 know not how to do it. Let the Holy Spirit
21 teach you, and let ME celebrate
22 YOUR birth through Him. The only gift
23 I can accept of you, is the gift I
24 GAVE you. Release ME, as I
25 willed YOUR release. The time of

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(N 9:159)(Ur 593-594)
1 Christ we celebrate TOGETHER. For it
2 HAS no meaning, if we are apart.
3 T 15 J 3. The holy instant is truly the time of Christ.
4 For, in this liberating instant, no
5 guilt is laid upon the Son of God,
6 and his unlimited power is thus
7 restored to him. What OTHER
8 gift can you offer me, when ONLY
9 THIS I will to offer YOU? And
10 to see me, is to see me in everyone,
11 and offer everyone the gift you offer
12 me. I am incapable of
13 receiving sacrifice as God is.
14 And every sacrifice you
15 ask of YOURSELF, you ask of
16 me. Learn NOW that sacrifice
17 of ANY kind, is nothing but a
18 LIMITATION IMPOSED ON GIVING.
19 And, BY this limitation, you have
20 limited YOUR acceptance of the gift I
21 offer YOU. (594)- 421 –
22 T 15 J 4. We who are one,
23 cannot give separately. When
24 you are willing to accept OUR
25 relationship AS REAL, guilt will

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(N 9:160)(Ur 594)
1 hold NO attraction for you. For, in OUR
2 union, you will accept ALL of our
3 brothers. The gift of union is the only
4 gift that I was born to give. Give
5 it to ME, that YOU may have it.
6 The time of Christ is the time
7 appointed for the gift of freedom,
8 offered to everyone. And, by
9 YOUR acceptance of it, you have offered
10 it TO everyone. It IS in your
11 power to make this season holy.
12 For it is in your power to make the time
13 of Christ be NOW.
14
15
16
17
18
19
20
21
22
23
24 (595)- 422 -

25
26

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(N 9:161)(Ur 594)
1 T 15 J 5. It 23 is possible to do this all at once, because
2 there is but ONE shift in perception that is
3 necessary. For you made but ONE mistake.
4 It SEEMS like many, but it is all the same.
5 For, though the ego takes many forms, it is
6 ALWAYS the same idea. What is NOT love
7 is always fear, and nothing else. It is not
8 necessary to follow fear through all the
9 circuitous routes by which it
10 burrows underground, and hides in
11 darkness, to emerge in FORMS
12 quite different from what it IS.
13 It IS necessary to examine each one,
14 as long as you would retain the
15 PRINCIPLE which governs all of them.
16 But when you are willing to regard them,
17 NOT as separate, but as DIFFERENT
18 MANIFESTATIONS OF THE SAME IDEA, and
19 ONE YOU DO NOT WANT, they go together.
20 T 15 J 6. The idea is simply this; you
21 believe that it is possible to be host to the
22 ? ego, or hostage to God. This is
23 the choice you think you have, and the decision
24 that you believe that you must make.
25 You see no other alternatives. For you

23
Ur inserts: “December 23, 1966.”

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(N 9:162)(Ur 594)
1 can NOT accept the fact that SACRIFICE
2 GETS NOTHING. Sacrifice is so essential
3 to your thought-system, that salvation
4 APART from sacrifice means NOTHING to you.
5 Your confusion of sacrifice and love is so
6 profound that you cannot conceive of
7 love WITHOUT sacrifice. And it is THIS
8 that you must look at; SACRIFICE IS
9 ATTACK, NOT LOVE. If you would
10 accept but this ONE idea, your fear of
11 love would vanish.
12 T 15 J 7. Guilt CANNOT last, when the idea of
13 sacrifice has been removed. For, if
14 there MUST be sacrifice, as you are
15 convinced, someone must pay, and
16 someone must get. And the ONLY
17 question that remains to BE
18 decided is HOW MUCH is the
19 price, for getting WHAT. As
20 host to the ego, you believe that you
21 can give ALL your guilt away, WHATEVER
22 you think, and purchase peace. For
23 the payment DOES NOT SEEM TO BE
24 YOURS. While it is obvious that
25 the ego DOES demand payment, it

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(N 9:163)(Ur 594-595)
1 NEVER seems to be demanding it OF YOU.
2 For you are unwilling to perceive recognize
3 that the ego, which you INVITED, is treacherous
4 only to those who think they are its
5 host.
6 T 15 J 8. The ego will NEVER let you perceive
7 this, for this recognition WILL make it
8 homeless. For, when this recognition
9 dawns clearly, you will NOT be (596)- 423 - deceived
10 by ANY form the ego takes, to
11 protect itself FROM your sight. Each
12 form will be recognized as but a
13 cover, for the one idea that hides
14 them behind them all. That
15 love demands sacrifice, and is therefore
16 INSEPARABLE from attack and fear. And
17 that GUILT IS THE PRICE OF LOVE,
18 which MUST be paid BY fear.
19 How fearful, then, has God become to
20 you, and how great a sacrifice do
21 you believe His Love demands! For
22 total love would demand total
23 sacrifice. And so the ego seems
24 to demand LESS of you than God, and
25 of the two is judged as the LESSER of two

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(N 9:164)(Ur 595)
1 evils, one to be feared a little, but the Other
2 TO BE DESTROYED.
3 T 15 J 9. For you see love AS DESTRUCTIVE, and
4 your only question is WHO is to be destroyed,
5 you or another? You seek to answer
6 this question in your special relationships, in
7 which you are both destroyer and destroyed IN
8 PART, but with the idea of being able to be
9 neither completely. And this you
10 think SAVES YOU FROM GOD, whose TOTAL
11 love would COMPLETELY destroy you. You
12 think that everyone OUTSIDE yourself
13 demands your sacrifice, but you do NOT see
14 that ONLY you demand sacrifice, and
15 ONLY of yourself. Yet the demand of
16 sacrifice is so savage and so fearful
17 that you CANNOT accept it WHERE IT IS.
18 But the REAL price of NOT accepting this
19 has been so great, that you have GIVEN GOD
20 AWAY, rather than look at it.
21 T 15 J 10. For, if GOD would demand
22 total sacrifice of you, you thought it
23 safer to project Him outward and AWAY
24 from you, and NOT be host to Him.
25 For to Him you ascribed the EGO’S

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(N 9:165)(Ur 595-596)
1 treachery, inviting it to take His place, and
2 PROTECT you FROM Him. And you do not
3 recognize that it is WHAT YOU INVITED IN that
4 would destroy you, and DOES demand
5 total sacrifice of you. No partial
6 sacrifice will appease this savage guest, for
7 it is an invader who but SEEMS to
8 offer kindness, but ALWAYS to MAKE
9 THE SACRIFICE COMPLETE.
10 You will NOT succeed in being PARTIAL
11 hostage to the ego, for it keeps NO
12 bargains, and would leave you NOTHING.
13 Nor can you be partial HOST to it. T 15 J 11. You
14 will have to choose between TOTAL freedom
15 and TOTAL bondage, for there are no other
16 alternatives but these. You have tried many
17 compromises, in the attempt to avoid
18 recognizing the one decision that MUST be
19 made. And (597)- 424 – 425 yet, it is the RECOGNITION
20 of the decision, JUST AS IT IS, that
21 makes the decision so easy! Salvation
22 is simple, being of God, and therefore VERY
23 easy to understand. But do not try to
24 project it FROM you, and see it
25 OUTSIDE yourself. In YOU are both the question

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T 15 K. The End of Sacrifice (*N 1329 9:166)


(N 9:166)(Ur 597)
1 and the Answer; the demand for sacrifice and the peace
2 of God.
3 T 15 K 1. Fear not to recognize as SOLELY OF YOUR
4 MAKING the whole idea of sacrifice. And
5 seek not safety by attempting to PROTECT
6 yourself from where it is NOT. Your
7 brothers and your Father have become VERY
8 fearful to you, and you would bargain with them
9 for a few special relationships, in which you
10 think you see some scraps of safety. Do
11 not try longer to KEEP APART your
12 thoughts and the Thought that has
13 been GIVEN you. When they are brought together,
14 and perceived WHERE THEY ARE, the choice
15 BETWEEN them is nothing more than a
16 gentle awakening, and as simple as
17 opening your eyes to bright daylight,
18 when you have no more need of sleep.
19 T 15 K 2. The sign of Christmas is a star,
20 a light in darkness. See it not
21 OUTSIDE of yourself, but as shining
22 in the Heaven within, and accept it as
23 the sign the time of Christ has come.
24 He comes demanding NOTHING. No
25 sacrifice of ANY kind, of ANYONE, is

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(N 9:167)(Ur 597)
1 asked by Him. In His Presence, the whole
2 IDEA of sacrifice loses ALL meaning. For
3 He is Host to God. And you need but
4 invite Him in Who is there ALREADY,
5 by recognizing that His Host is One.
6 And no thought ALIEN to His Oneness can
7 abide with Him there. Love MUST
8 be total to give Him welcome, for the
9 Presence of holiness CREATES the holiness which
10 surrounds It. No fear can touch the
11 Host Who cradles God in the time of Christ.
12 For the Host is as holy as the Perfect
13 Innocence that He protects, and
14 Whose Power protects HIM.
15 T 15 K 3. This Christmas, give the Holy Spirit EVERYTHING
16 that would hurt you. LET yourself be
17 healed completely, that you may JOIN
18 with Him in healing. And let
19 us celebrate our release together,
20 by releasing everyone WITH us. Leave
21 nothing behind, for release is TOTAL.
22 And when you have accepted it WITH me,
23 you will GIVE it with me. All pain
24 and sacrifice and littleness will disappear
25 in OUR relationship, which is as innocent

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(N 9:168)(Ur 597-598)
1 as our relationship with (598)- 425 - our Father, and as
2 powerful. Pain will be brought to us,
3 and disappear in our presence. And,
4 WITHOUT pain, there can BE no sacrifice.
5 And WITHOUT SACRIFICE, there love MUST be.
6 T 15 K 4. You who believe that sacrifice IS
7 love, must learn that sacrifice is
8 separation FROM love. For sacrifice brings
9 guilt, as surely as love brings peace.
10 Guilt is the CONDITION of guilt sacrifice,
11 as peace is the condition for the awareness
12 of your relationship with God. For through guilt,
13 you EXCLUDE your Father and your brothers FROM
14 yourself. And through peace, you will invite
15 them back, and realize they are where your
16 invitation bids them be. What you
17 excluded from yourself seems fearful,
18 for you ENDOWED it with fear, and tried to
19 CAST IT OUT, though it was part of you.
20 Who can perceive part of himself as
21 loathsome, and live within himself in peace?
22 And who can try to resolve the
23 perceived conflict of Heaven and hell IN
24 HIM by casting Heaven out, and GIVING
25 IT the attributes of hell, WITHOUT experiencing

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(N 9:169)(Ur 598)
1 himself as incomplete and lonely?
2 T 15 K 5. As long as you perceive the body as your
3 reality, so long will you perceive yourself
4 as lonely and deprived. And so long will
5 you also perceive yourself as a VICTIM
6 OF SACRIFICE, JUSTIFIED in sacrificing others.
7 For who could thrust Heaven and its
8 Creator aside, WITHOUT a sense of
9 sacrifice and loss? And who can
10 suffer sacrifice and loss, without
11 attempting to RESTORE himself? Yet
12 how could you accomplish this yourselves,
13 when the basis of your attempts is the
14 belief in the REALITY OF THE DEPRIVATION? For
15 deprivation breeds attack, BEING the belief
16 that attack IS justified. And, as
17 long as you would RETAIN the deprivation,
18 attack becomes salvation, and sacrifice
19 becomes love.
20 T 15 K 6. So is it that, in all
21 your seeking for love, YOU SEEK FOR
22 SACRIFICE, and FIND it. Yet you find NOT
23 love. For it is impossible to DENY what
24 love IS, and still RECOGNIZE it. The
25 meaning of love lies in what you have cast
26 OUTSIDE yourself, and it HAS no

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(N 9:170)(Ur 598-599)
1 meaning at all, APART from you.
2 It is what you preferred to KEEP, that has no
3 meaning. While all that you would
4 KEEP (599)- 426 - AWAY holds all the meaning
5 of the universe, and holds the universe
6 together in its meaning. For, unless
7 the universe were joined in YOU, it would
8 be APART FROM God, and to be without
9 Him IS to be without meaning.
10 T 15 K 7. In the holy instant, the condition of love is
11 met, for minds are joined without
12 the body’s INTERFERENCE, and where there is
13 communication, there is peace. The Prince of
14 Peace was born to re-establish the
15 CONDITION of love, by teaching that
16 communication remains unbroken,
17 even if the body is destroyed, PROVIDED
18 THAT you see NOT the body as the
19 necessary means of communication. And
20 if you UNDERSTAND this lesson, you will
21 realize that, to sacrifice the BODY, is to
22 SACRIFICE NOTHING. And communication,
23 which MUST be of the mind, CANNOT be
24 sacrificed. Where, then, is sacrifice?
25 T 15 K 8. The lesson I was born to teach, and still

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(N 9:171)(Ur 599)
1 would teach to all my brothers, is that
2 sacrifice is nowhere and love is
3 everywhere. For communication EMBRACES
4 EVERYTHING, and in the peace it re-establishes,
5 love comes of itself.
6 Let no despair darken the joy of
7 Christmas, for the time of Christ is
8 meaningless APART from joy. Let us
9 join in celebrating peace by demanding
10 no sacrifice of anyone, for so will you
11 offer me the love I offer you. What
12 can be more joyous than to
13 perceive WE ARE DEPRIVED OF
14 NOTHING? Such is the message of the time
15 of Christ, which I give you, that
16 YOU may give it, and return it to
17 the Father, Who gave it to me. T 15 K 9. For
18 in the time of Christ, communication with
19 Him is restored, and He joins us in
20 the celebration of His Son’s Creation.
21 God offers thanks to the holy host who
22 would receive Him, and let Him
23 enter, and abide where He would be.
24 And BY your welcome, does HE welcome
25 you into Himself. For what is contained in you

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(N 9:172)(Ur 599)
1 who welcome Him is RETURNED to Him. And
2 we but celebrate HIS Wholeness, as we
3 welcome Him into ourselves. 24
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25

24
The Notes for chapter 15 ends here. the Ur continues for another page.

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(N ---)(Ur 599)

Those who receive the Father are one with Him, being host to Him
Who created them. And by allowing Him to enter, the remembrance
of the Father enters with Him, and with Him they remember the
only relationship they ever had, and ever want to have. 25

(600)#427

25
While not present in the Notes, this segment shows up in paragraph T 15 K 9 in the Urtext.

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(N 9:190)(Ur 600)
1 T 15 K 10. This is the week-end in which a new
2 year will be born from the time of Christ.
3 I have perfect faith in you, to do all
4 that you would accomplish. Nothing will
5 be lacking, and you will MAKE COMPLETE, and
6 NOT destroy. Say and UNDERSTAND this:
7
8 I give you the Holy Spirit as part of myself
9 I know that you will be released, WHEN
10 I WANT TO USE YOU TO IMPRISON
11 MYSELF
12 In the name of MY freedom I
13 will your release
14 Because I recognize that we will
15 be released TOGETHER
16
17 So will the year begin in joy and
18 freedom. There is much to do, and we have
19 been long delayed. Accept the holy instant as
20 this year is born, and take your
21 place, so long left unfulfilled,
22 in the Great Awakening.

Make this year different, by making it ALL THE SAME. And let ALL
your relationships be made holy FOR you. This is OUR will.
Amen. 26

26
These three lines are not present in the Notes but are found in the Urtext at the end of T 15 K 10.. The Urtext has the date “December 28, 1966”

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A Course in Miracles Volume I Chapter 16 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 16 - THE FORGIVENESS OF ILLUSIONS .................................................................................... 1


T 16 A. Introduction (*N 1354 9:191)............................................................................................... 1
(N 9:191)(Ur 601) ............................................................................................................................ 1
(N 9:192)(Ur 601) ............................................................................................................................ 2
T 16 B. True Empathy (*N 1356 9:193) ........................................................................................... 3
(N 9:193)(Ur 601-602)..................................................................................................................... 3
(N 9:194)(Ur 602) ............................................................................................................................ 4
(N 9:195)(Ur 602-603)..................................................................................................................... 5
(N 9:196)(Ur 603-604)..................................................................................................................... 6
T 16 C. The Magnitude of Holiness (*N 1336 9:173)....................................................................... 7
(N 9:173)(Ur 604) ............................................................................................................................ 7
(N 9:174)(Ur 604) ............................................................................................................................ 8
(N 9:175)(Ur 604-605)..................................................................................................................... 9
(N 9:176)(Ur 605) .......................................................................................................................... 10
(N 9:177)(Ur 605-606)................................................................................................................... 11
(N 9:178)(Ur 605-606)................................................................................................................... 12
(N 9:179)(Ur 606-607)................................................................................................................... 13
T 16 D. The Reward of Teaching (*N 1343 9:160) ........................................................................ 14
(N 9:180)(Ur 607-608)................................................................................................................... 14
(N 9:181)(Ur 608) .......................................................................................................................... 15
(N 9:182)(Ur 608-609)................................................................................................................... 16
(N 9:183)(Ur 609) .......................................................................................................................... 17
(N 9:184)(Ur 609-610)................................................................................................................... 18
(N 9:185)(Ur 610) .......................................................................................................................... 19
(N 9:186)(Ur 610) .......................................................................................................................... 20
(N 9:187)(Ur ---) ............................................................................................................................ 21
(N 9:188)(SM December 14 1966) ................................................................................................ 22
(N 9:189)(SM December 14 1966?)............................................................................................... 23
(N 9:190)(Ur 600) .......................................................................................................................... 24
T 16 E. Illusion and Reality of Love (*N 1360 9:197).................................................................... 25
(N 9:197)(Ur 611) .......................................................................................................................... 25
(N 9:198)(Ur 611) .......................................................................................................................... 26
(N 9:199)(Ur 611-612)................................................................................................................... 27
(N 9:200)(Ur 612) .......................................................................................................................... 28
(N 9:201)(Ur 613) .......................................................................................................................... 29
(N 9:202)(Ur 613) .......................................................................................................................... 30
(N 9:203)(Ur 613-614)................................................................................................................... 31
(N 9:204)(Ur 614) .......................................................................................................................... 32
(N 9:205)(Ur 614-615)................................................................................................................... 33
(N 9:206)(Ur 615) .......................................................................................................................... 34
T 16 F. Specialness and Guilt (*N 1370 9:207) .............................................................................. 35
(N 9:207)(Ur 615-616)................................................................................................................... 35
(N 9:208)(Ur 616) .......................................................................................................................... 36
(N 9:209)(Ur 616-617)................................................................................................................... 37
(N 9:210)(Ur 617) .......................................................................................................................... 38

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(N 9:211)(Ur 617-618)................................................................................................................... 39
(N 9:212)(Ur 618) .......................................................................................................................... 40
(N 9:213)(Ur 618-619)................................................................................................................... 41
(N 9:214)(Ur 619) .......................................................................................................................... 42
(N 9:215)(Ur 619-620)................................................................................................................... 43
(N 9:216)(Ur 620) .......................................................................................................................... 44
(N 9:217)(Ur 620) .......................................................................................................................... 45
(N 9:218)(Ur 621) .......................................................................................................................... 46
T 16 G. The Bridge to the Real World (*N 1382 9:219)................................................................ 47
(N 9:219)(Ur 622) .......................................................................................................................... 47
(N 9:220)(Ur 622) .......................................................................................................................... 48
(N 9:221)(Ur 622-623)................................................................................................................... 49
(N 9:222)(Ur 623) .......................................................................................................................... 50
(N 9:223)(Ur 623-624)................................................................................................................... 51
(N 9:224)(Ur 624) .......................................................................................................................... 52
(N 9:225)(Ur 624-625)................................................................................................................... 53
(N ---)(Ur 625) ............................................................................................................................... 54
T 16 H. The End of Illusions (*N 1389 9:227)................................................................................ 55
(N 9:226)(Ur 626) .......................................................................................................................... 55
(N 9:227)(Ur 626) .......................................................................................................................... 56
(N 9:228)(Ur 626-627)................................................................................................................... 57
(N 9:229)(Ur 627) .......................................................................................................................... 58
(N 9:230)(Ur 627-628)................................................................................................................... 59
(N 9:231)(Ur 628) .......................................................................................................................... 60
(N 9:232)(Ur 628-629)................................................................................................................... 61
(N 9:233)(Ur 629) .......................................................................................................................... 62

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Chapter 16 - The Forgiveness of Illusions


T 16 A. Introduction (*N 1354 9:191)
(N 9:191)(Ur 601)
1 T 16 A 1. To 1 empathize does NOT mean to JOIN IN
2 SUFFERING, for this is what you must
3 REFUSE to understand. This is the EGO’S
4 interpretation of empathy, and is
5 ALWAYS used to form a special
6 relationship, in which SUFFERING is
7 shared. The CAPACITY to empathize
8 is VERY useful to the Holy Spirit, provided you
9 let Him use it in His way.
10 HIS WAY IS VERY DIFFERENT. 2 He
11 does NOT understand suffering, and
12 would have you teach IT IS NOT
13 UNDERSTANDABLE. When He
14 relates through you, He does NOT
15 relate through the ego to another ego.
16 He does NOT join in pain,
17 knowing that HEALING pain is NOT
18 accomplished by delusional
19 attempts to ENTER INTO IT, and
20 lighten it by SHARING the delusion.
21 T 16 A 2. The clearest proof that
22 empathy, as the ego uses it, is
23 DESTRUCTIVE, lies in the fact that
24 it is applied ONLY to certain types of

1
Ur inserts December 30, 1966
2
This sentence does not appear in the Urtext manuscript but is present in the Notes. It also shows up in the FIP 2nd Edition. It would appear that
its omission was inadvertent.

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(N 9:192)(Ur 601)
1 problems, and in certain people. These it
2 SELECTS OUT and JOINS FORM? WITH.
3 And it NEVER joins, except to
4 strengthen itself. Having identified
5 with what it THINKS it understands,
6 it sees ITSELF, and would INCREASE
7 itself by sharing what is
8 LIKE itself. Make no
9 mistake about this maneuver;
10 the ego always EMPATHIZES TO
11 WEAKEN. And to weaken is
12 ALWAYS to attack.
13 T 16 A 3. You do NOT know what
14 empathizing means. But of this
15 you may be sure; if you will
16 merely sit quietly by, and let
17 the Holy Spirit relate THROUGH you, you will
18 EMPATHIZE WITH STRENGTH, and both
19 of you will gain in strength, and NOT
20 in weakness. Your part is
21 only to remember this; you do not
22 want anything that YOU value
23 to come of the encounter relationship.
24 You will neither to hurt it, NOR TO HEAL
25 IT in your own way. You do NOT

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T 16 B. True Empathy (*N 1356 9:193)


(N 9:193)(Ur 601-602)
1 know what healing IS. All you have
2 learned of empathy IS FROM THE PAST.
3 And there is NOTHING from the past that you
4 would share, for there is nothing
5 there that YOU WOULD KEEP.(602)#429
6 T 16 A 4. Do 3 NOT use empathy to MAKE
7 THE PAST REAL, and so perpetuate it.
8 Step gently aside, and let the healing
9 be done FOR you. Keep but
10 one thought in mind, and do not
11 lose sight of it, however tempted you may be to judge the
12 situation,
13 and DETERMINE your response BY judging
14 it. Focus your mind only on
15 this;
16 “I am not alone, and I
17 would not intrude the past upon
18 my Guest. I have invited
19 Him, and He is here. I need
20 do nothing except NOT TO INTERFERE.”
21 T 16 B 1. True empathy is of Him Who
22 knows what it is. YOU will learn
23 HIS interpretation of it, if you
24 let Him use YOUR capacity for
25 strength, and NOT for weakness.

3
Ur inserts “December 30, 1966 (CONTINUED)

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(N 9:194)(Ur 602)
1 T 16 B 2. He will NOT desert you, but be sure that
2 YOU desert not Him. Humility is
3 strength in this sense only; to
4 recognize and ACCEPT the fact that you do
5 NOT know, is to recognize and accept the
6 fact that He DOES know. You
7 are not sure that He will do His part,
8 because you have NEVER YET DONE YOURS
9 COMPLETELY. You will NOT know how
10 to respond to what you do NOT understand.
11 Be tempted not in this and yield not
12 to the ego’s triumphant use of
13 empathy, for ITS glory. The
14 triumph of weakness is NOT what
15 you would offer to a brother. And
16 yet you underst? know no triumph
17 but this. This is NOT knowledge, and the
18 form of empathy that would
19 bring it about, is so distorted
20 that it would imprison what it
21 would release.
22 T 16 B 3. The unredeemed cannot redeem.
23 Yet they HAVE a Redeemer.
24 Attempt to teach Him not. YOU are
25 the learner; HE the Teacher. Do not

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(N 9:195)(Ur 602-603)
1 confuse your role with His, for this will
2 never bring peace to anyone. Offer
3 your empathy to Him, for it is HIS
4 perception and His STRENGTH that you
5 would share. And let Him
6 offer you HIS strength and HIS
7 perception, to be shared THROUGH you. (603)#430
8 The meaning of love is lost in any
9 relationship which looks to
10 weakness, and hopes to find it there.
11 The POWER of love, which IS its meaning,
12 lies in the strength of God,
13 which hovers over it and blesses it silently,
14 by enveloping it in healing wings.
15 LET THIS BE, and do not try to
16 substitute YOUR “miracle” for this.
17 T 16 B 4. We once said that, if a
18 brother asks a foolish thing of
19 you, to do it. But be certain that
20 this does NOT mean to do a foolish
21 thing that would hurt either him
22 or you, for what would hurt one WILL
23 hurt the other. Foolish requests ARE
24 foolish, for the simple reason
25 THAT THEY CONFLICT, because they

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(N 9:196)(Ur 603-604)
1 contain an element of specialness.
2 Only the Holy Spirit recognizes foolish needs, AS
3 WELL AS real ones. And He will
4 teach you how to meet BOTH, without
5 losing either.
6 T 16 B 5. YOU will be able to do this ONLY IN
7 SECRECY. And you will think that,
8 by meeting the needs of one, you do
9 NOT jeopardize another, because you keep
10 them SEPARATE, and secret from each other.
11 This is NOT the way, for it leads
12 not to light and truth. No needs
13 will long be left unmet, if you
14 leave them ALL to Him Whose
15 FUNCTION is to meet them. This is
16 His function, and NOT YOURS. He
17 will NOT meet them secretly, for He
18 would share everything you give
19 through Him. And that is WHY He
20 gives it. What you give through
21 Him is for the whole Sonship,
22 NOT FOR PART OF IT. Leave Him
23 His function, for He WILL fulfill
24 it, if you but ask Him to enter
25 your relationships, and bless them FOR you. (604)#431

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T 16 C. The Magnitude of Holiness (*N 1336 9:173)


(N 9:173)(Ur 604)
1 T 16 C 1. You 4 still think holiness is difficult, because
2 you cannot see how it can be extended to
3 include EVERYONE, and you HAVE learned that
4 it MUST include everyone, to BE holy.
5 Concern yourselves not with the EXTENSION of
6 holiness, for the nature of miracles you
7 do NOT understand. Nor do you
8 DO them. It is their extension, far
9 beyond the limits you perceive, that
10 demonstrates you did NOT do them.
11 Why should you worry how the
12 miracle extends to all the Sonship,
13 when you do not understand the miracle
14 itself? One ATTRIBUTE is no
15 more difficult to understand than is the
16 whole. If miracles ARE at
17 all, their attributes would have to be
18 miraculous, being PART of them.
19 T 16 C 2. There is a tendency to fragment,
20 and then to be concerned about the
21 truth of just a little PART of the
22 whole. And this is but a way
23 of avoiding, or looking AWAY
24 FROM the whole, to what you think
25 you might be better able to

4
Ur inserts: “Jan. 1, 1967”

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(N 9:174)(Ur 604)
1 understand. And this is but another way in
2 which you would still try to keep
3 understanding TO YOURSELF. A better
4 and FAR more helpful way to think of
5 miracles is this: You do NOT understand them,
6 either in part OR whole. Yet you have
7 DONE them. Therefore, YOUR understanding CANNOT be
8 necessary. Yet it is still impossible to
9 accomplish what you do not understand. And so
10 there must be Something IN you that
11 DOES understand.
12 T 16 C 3. To you the miracle CANNOT seem
13 natural, because what you have done to
14 hurt your minds, has made THEM
15 so UNnatural that they do not remember
16 what is natural to them. And
17 when you are TOLD about it, you cannot
18 UNDERSTAND it. The recognition of the
19 part as whole, and of the whole in every
20 part, is PERFECTLY natural. For
21 it is the way GOD thinks, and what
22 is natural to Him, IS natural to you. WHOLLY
23 natural perception would show you
24 instantly that order of difficulty in
25 miracles is quite impossible, for it

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(N 9:175)(Ur 604-605)
1 involves a contradiction of what miracles
2 MEAN. And, if you could understand their
3 MEANING, their ATTRIBUTES could hardly
4 cause you perplexity.(605)#432
5 T 16 C 4. You HAVE done miracles, but it is
6 QUITE apparent that you have NOT done
7 them alone. You have succeeded whenever
8 you have reached another mind, and JOINED
9 with it. When two minds join as
10 one, and share a single 5 idea
11 equally, the first link in the awareness
12 of the Sonship as one has been
13 made. When you have made this joining,
14 as the Holy Spirit bids you, and have OFFERED it
15 to Him to use as HE knows
16 how, His natural perception of
17 your gift enables HIM to understand
18 it, and YOU to USE His understanding
19 on YOUR behalf. It is impossible to
20 convince you of the reality of what
21 has clearly BEEN accomplished,
22 through your willingness, as long as you
23 believe that YOU must understand
24 it, or else IT is not real.

5
Ur replaces “a single” with “one”

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(N 9:176)(Ur 605)
1 T 16 C 5. You think your LACK of understanding
2 is a LOSS to you, and so you are unwilling to
3 believe that what HAS happened is
4 true. Yet can you REALLY believe that
5 all that has happened, EVEN THOUGH
6 you do NOT understand it, HAS NOT
7 HAPPENED? Yet this IS your position.
8 You would have PERFECT faith in the Holy Spirit,
9 and in the EFFECTS of His teaching, if
10 you were not AFRAID to acknowledge
11 what He taught you. For this
12 acknowledgement MEANS that what
13 has happened you do NOT
14 understand, but that you are
15 willing to ACCEPT it, BECAUSE it has
16 happened. How can faith in
17 reality be yours, while you are
18 bent on making it UNreal?
19 And are you REALLY safer in
20 maintaining the UNreality of what
21 has happened, than you would be
22 in joyously accepting it FOR
23 WHAT IT IS, and giving thanks for it?
24 T 16 C 6. Honor the truth that has been
25 given you, and be glad you do NOT

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(N 9:177)(Ur 605-606)
1 understand it. Miracles are natural
2 to God, and to the One Who speaks for
3 Him. For His task is to TRANSLATE
4 the miracle into the knowledge which it
5 REPRESENTS, and which IS lost to you.
6 Let HIS understanding of the miracle
7 be enough for you, and do not turn
8 away from all the witnesses that
9 He has given you to His reality. (606)#433
10 NO evidence will convince you of the
11 truth of what you do NOT want.
12 Yet your relationship with Him IS real, and HAS
13 been demonstrated. Regard this
14 not with fear, but with rejoicing. The
15 One you called upon IS with you. Bid
16 Him welcome, and honor His witnesses,
17 who bring you the glad tidings that
18 He HAS come.
19 T 16 C 7. It IS true, JUST AS YOU FEAR,
20 that to acknowledge Him, IS to
21 deny ALL that you think you
22 know. But it was NEVER true.
23 What gain is there to you in clinging to
24 it, and denying the evidence for
25 truth? For you have come too near to truth

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(N 9:178)(Ur 605-606)
1 to renounce it now, and you WILL yield
2 to its compelling attraction. You can
3 delay this now, but only a little.
4 The host of God has called to you, and you
5 HAVE heard. Never again will you be
6 wholly willing NOT to listen. This is a
7 year of joy, in which your listening will
8 increase, and peace will grow with its
9 increase.
10 T 16 C 8. The power of holiness AND THE
11 WEAKNESS OF ATTACK, have BOTH been brought
12 into awareness. And this has been
13 accomplished in minds firmly
14 convinced that holiness is weakness, and
15 attack is power. Should not that
16 be a sufficient miracle to teach you
17 that your Teacher is NOT of you?
18 But remember also that, whenever
19 you have listened to HIS interpretation, the
20 results have brought YOU joy. Would
21 you PREFER the results of YOUR interpretation,
22 considering honestly what they have
23 been? God wills you better. Could
24 you not look with greater charity, on
25 whom God loves with perfect love? Do

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(N 9:179)(Ur 606-607)
1 not interpret AGAINST His love for you. For
2 you have many witnesses that speak of it
3 so clearly, that only the blind
4 and deaf could fail to see and hear them.
5 T 16 C 9. This year, determine NOT to deny
6 what has been given you BY God,
7 to use for Him. He has Himself
8 reminded you of Him. Awake and SHARE
9 it, for that is the only reason He has
10 called to you. His Voice has spoken
11 clearly, and yet you have so little faith in
12 what you heard, because you have preferred to
13 place (607)#434 still greater faith in the disaster
14 YOU have made. Today, let us
15 resolve TOGETHER to accept the joyful
16 tidings that disaster is NOT real, and
17 that reality is NOT disaster. Reality
18 is safe and sure and wholly kind to
19 everyone and everything. There is no greater
20 love than to accept this, and be glad.
21 For love asks only that YOU BE
22 HAPPY, and will GIVE you everything
23 that makes for happiness.
24 T 16 C 10. YOU HAVE NEVER GIVEN ANY
25 PROBLEM TO THE HOLY SPIRIT HE HAS NOT SOLVED.

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T 16 D. The Reward of Teaching (*N 1343 9:160)


(N 9:180)(Ur 607-608)
1 NOR will you ever do so. You have never tried to
2 solve ANYTHING yourself and been
3 successful. Is it not time you brought
4 these facts together, and made sense
5 of them? This is the year for the
6 application of the ideas that have been given
7 you. For the ideas are mighty forces,
8 to be USED, and not held idly by. They
9 have ALREADY proved their power sufficiently
10 for you to place your faith in THEM, and NOT
11 in their denial. This year, invest in
12 truth, and let it work in peace. Have
13 faith in what has faith in YOU. Think
14 what you have REALLY seen and heard, and
15 RECOGNIZE it. Can you BE alone, with
16 witnesses like these?(608)#435
17 T 16 D 1. You 6 have taught well, and yet you have
18 not learned how to ACCEPT the comfort of
19 your teaching. If you will consider WHAT
20 you have taught, and how alien it is
21 to what you THOUGHT you knew, you will be
22 COMPELLED to recognize that your Teacher
23 came from BEYOND your thought-
24 system, and so could look upon it
25 fairly, and perceive it was untrue.

6
Ur inserts “January 2, 1967”

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(N 9:181)(Ur 608)
1 And He MUST have done so from the basis
2 of a very different thought-system, and
3 one with NOTHING IN COMMON WITH YOURS.
4 For certainly, what He has taught, and
5 what you taught with THROUGH Him, HAS nothing
6 in common with what you taught BEFORE He
7 came. And the results have been to bring
8 peace where there was pain, and suffering has
9 disappeared, to be replaced by joy.
10 T 16 D 2. You HAVE taught freedom, but
11 you have NOT learned how to be free. We once
12 said, “By their fruits ye shall know
13 them, and they shall know themselves.”
14 For it is certain that you judge YOURSELF
15 according to your teaching. The ego’s teaching
16 produces IMMEDIATE results, because ITS decisions
17 are immediately but thoughtlessly ACCEPTED
18 AS YOUR CHOICE. And this acceptance
19 MEANS that you are willing to judge
20 yourself accordingly. Cause and effect
21 are very clear in the ego’s thought-system,
22 because all your learning has been
23 directed towards ESTABLISHING the
24 relationship between them. And would
25 you NOT have faith in what you have so

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(N 9:182)(Ur 608-609)
1 diligently taught yourself to believe? But
2 remember how much care you have exerted in
3 choosing its witnesses, and in AVOIDING
4 those who spoke for the Cause of truth,
5 and ITS effects.
6 T 16 D 3. Does not the fact that you have NOT learned
7 what you HAVE taught, show you that
8 you do NOT perceive the Sonship as one?
9 And does it not also show you
10 that you do not regard YOURSELF as one?
11 For it is impossible to teach successfully,
12 WHOLLY without conviction, and it is equally
13 impossible that conviction be OUTSIDE
14 you. You could never have taught
15 freedom, unless you DID believe in it.
16 And it MUST be that what you taught
17 CAME FROM YOURSELF. (609)#436 And yet, this
18 self you clearly DO NOT KNOW, and do
19 not recognize EVEN THOUGH IT FUNCTIONS.
20 What functions, must be THERE. And
21 it is ONLY if you deny WHAT IT HAS DONE,
22 that you could possibly deny its presence.
23 T 16 D 4. This is a course in how to KNOW
24 yourself. You have TAUGHT what you are,
25 but have NOT let what you are, teach YOU.

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(N 9:183)(Ur 609)
1 You have been VERY careful to avoid the obvious,
2 and NOT to see the REAL cause and effect
3 relationship that is PERFECTLY apparent.
4 Yet, within you, is EVERYTHING you taught.
5 What can it be, that has NOT
6 learned it? It must be this that is
7 REALLY outside yourself, NOT by your own
8 projection, BUT IN TRUTH. And it is this,
9 that you have TAKEN IN, that is NOT you.
10 What YOU accept into your minds, does not
11 REALLY change them. Illusions are but
12 beliefs in WHAT IS NOT THERE. And the
13 seeming conflict between truth and illusion
14 can ONLY be resolved by SEPARATING
15 YOURSELF FROM THE ILLUSION, and NOT from truth.
16 T 16 D 5. Your teaching has already DONE
17 this, for the Holy Spirit is PART OF YOU. Created
18 by God, He left neither God
19 nor His creation. He is both God and
20 you, as you are God and Him together.
21 For God’s answer to the separation
22 added more to you than you tried to
23 TAKE AWAY. He protected both your
24 creations AND you together, keeping
25 one with you what you would EXCLUDE.

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(N 9:184)(Ur 609-610)
1 And they will TAKE THE PLACE of what YOU
2 took in, to replace THEM. They are
3 QUITE real, and part of the self you do not
4 know. And they communicate to you through the
5 Holy Spirit, and their power and gratitude to you for THEIR
6 creation, they offer gladly to your teaching
7 of your self, who is their home.
8 T 16 D 6. You who are host to God, are also
9 host to THEM. For nothing real has
10 ever left the mind of its Creator. And
11 what is NOT real was NEVER there. You
12 are NOT two selves in conflict. What is
13 BEYOND GOD? If you who hold Him, and
14 whom He holds, ARE the universe, all
15 else must be OUTSIDE, where NOTHING
16 is. (610)#437 YOU have taught this, and from far
17 off in the universe, yet NOT beyond
18 yourself, the witnesses to your teaching have
19 gathered to help you learn. Their gratitude
20 has joined with yours and God’s, to strengthen
21 your faith in what you taught. FOR WHAT
22 YOU TAUGHT IS TRUE. Alone, you stand
23 OUTSIDE your teaching and APART from it.
24 But WITH them, you MUST learn that
25 you but taught YOURSELF, and LEARNED

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(N 9:185)(Ur 610)
1 from the conviction you SHARED with them.
2 T 16 D 7. This year you will begin to learn, and
3 make learning COMMENSURATE with teaching.
4 You have CHOSEN this, by your own willingness to
5 teach. Though you seemed to suffer for
6 it, the joy of teaching will yet be yours.
7 For the joy of teaching is IN THE LEARNER, who
8 offers it to the teacher in gratitude, and
9 shares it WITH him. As you learn, your
10 gratitude to your SELF, Who teaches you
11 what He IS, will grow and help you
12 honor Him. And you will learn His
13 power and His strength and purity, and
14 love Him as His Father does. His
15 Kingdom has no limits and no end,
16 and there is nothing in Him that is not
17 perfect and eternal. All this is YOU,
18 and nothing OUTSIDE of this IS you. To
19 your most Holy Self all praise
20 is due, for what you are, and for
21 what He is Who created you AS
22 you are.
23 T 16 D 8. Sooner or later must everyone
24 bridge the gap which he imagines
25 exists between his selves. Each

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(N 9:186)(Ur 610)
1 one builds this bridge, which CARRIES HIM
2 ACROSS the gap, as soon as he is
3 willing to expend some little effort
4 on behalf of bridging it. His
5 little efforts are powerfully supplemented
6 by the strength of Heaven, and by the
7 united will of all who make
8 Heaven what it is, being joined
9 within it. And so the one who
10 would cross over, is literally
11 transported there. Your bridge
12 is builded stronger than you think, and
13 your foot is planted firmly on it.
14 Have no fear that the attraction of
15 those who stand on the other side
16 and wait for you, will not draw you
17 safely across. For you WILL come
18 where you would be, and where your
19 Self awaits you.
20
21
22

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(N 9:187)(Ur ---)
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22

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(N 9:188)(SM December 14 1966)


1 Nothing that relates to a
2 SPECIFIC relationship belongs in the notes.
3 But you HAVE been told that if you
4 ask the Holy Spirit for SPECIFIC guidance
5 in a SPECIFIC situation, He will give it to
6 you very specifically. When
7 you and Bill are ready to ask Him
8 TOGETHER what you can do for
9 Mike, He will tell you, if you
10 make NO attempt to give the
11 answer FOR Him. Prejudge
12 His answer not, for if you do,
13 you will NOT HEAR IT. But be
14 sure of this!
15 The Holy Spirit will NEVER teach
16 you to DISRUPT communication, but be
17 wholly willing to let Him
18 MAINTAIN it in HIS way. Mike
19 is unhappy and afraid, because he
20 thinks communication THROUGH THE BODY can
21 be sought and FOUND. It is no
22 harder for the Holy Spirit to teach him
23 that communication is of the mind, and
24 NOT the body than it is for Him to

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(N 9:189)(SM December 14 1966?)


1 teach it to you. The Holy Spirit will have no
2 difficulty, and much joy, if you
3 ALLOW Him to teach Mike this
4 THROUGH you. But be sure that you
5 are willing to learn it WITH him, or
6 you will INEVITABLY interfere with what
7 the Holy Spirit would have him learn with YOU. 7
8
9
10
11
12 Mike WILL be released the instant
13 YOU AND BILL have NO investment in
14 keeping him OR YOURSELVES in prison.
15
16
17
18
19
20
21
22
23

7
While this material is not present in some copies of the Urtext Text volume, it does appear in typed form in the Urtext Special Messages
collection bearing the date “December 14.” Its location in the Notes indicates that was December 14 of 1966, as adjacent material in the Notes is
dated in the Urtext in December of 1966 and January of 1967. There are a number of sequencing questions in chapters 15 and 16 due to the fact
that the sequence in the Urtext is different from that in the Notes and also is not entirely chronological based on the Urtext dates. Some material
in the Special Messages collection is included in the MPF Urtext Text volume at the end of chapter 15 because it shows up in the HLC and in the
later FIP editions, indicating that the Scribes considered it to be part of the Text when the HLC was compiled. Why it was separated out from the
Urtext Text volume is not known.

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(N 9:190)(Ur 600)
1 T 15 K 10. This is the weekend in which a new
2 year will be born from the time of Christ.
3 I have perfect faith in you to do all
4 that we would accomplish. Nothing will
5 be lacking and you will MAKE COMPLETE and
6 NOT destroy. Say and UNDERSTAND this:
7
8 I give you the Holy Spirit as part of myself
9 I know that you will be released, WHEN
10 I WANT TO USE YOU TO IMPRISON
11 MYSELF
12 In the name of MY freedom I
13 will your release
14 Because I recognize that we will
15 be released TOGETHER
16
17 So will the year begin in joy and
18 freedom. There is much to do, and we have
19 been long delayed. Accept the holy instant as
20 this year is born, and take your
21 place so long left unfulfilled,
22 in the Great Awakening.

Make this year different, by making it ALL THE SAME. And let ALL
your relationships be made holy FOR you. This is OUR will.
Amen. 8

8
These three lines are not present in the Notes but are found in the Urtext at the end of T 15 K 10.. The Urtext has the date “December 28,
1966”
Whether this material properly belongs in this location or at the end of chapter 15 where it is located in the Urtext is not entirely certain. It is
included in both places due to this uncertainty.

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T 16 E. Illusion and Reality of Love (*N 1360 9:197)


(N 9:197)(Ur 611)
1 T 16 E 1. Be 9 not afraid to look upon the
2 special hate relationship, for freedom lies
3 here. It would be impossible NOT to know the
4 meaning of love, EXCEPT FOR THIS. For the
5 special love relationship, IN WHICH THE MEANING OF
6 LOVE IS LOST, is undertaken SOLELY to
7 OFFSET this, but NOT to LET IT GO. Your
8 salvation will rise clearly before your
9 open eyes, as you look on this. YOU CANNOT
10 LIMIT HATE. The special love relationship will NOT
11 offset it, but will merely DRIVE IT
12 UNDERGROUND, and out of sight. It is
13 essential to bring it INTO sight, and to make
14 NO attempt to hide it. For it is the
15 attempt to BALANCE hate with love that
16 makes love meaningless to you.
17 T 16 E 2. The extent of the split that lies in
18 this you do NOT realize. And until you
19 do, the split will remain unrecognized, AND
20 THEREFORE UNHEALED. The symbols of hate
21 against the symbols of love play out a conflict
22 that does not exist. For symbols
23 STAND FOR SOMETHING ELSE, and the
24 SYMBOL of love IS without meaning,
25 if love is everything. You will go through

9
Ur inserts: “January 5, 1967”

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(N 9:198)(Ur 611)
1 this last undoing quite unharmed, and will
2 emerge AS YOURSELF. This is the last step in
3 the readiness for God. Be not unwilling
4 now, you are too near, and you WILL cross the bridge
5 in perfect safety, translated quietly
6 from war to peace. For the ILLUSION of love will
7 NEVER satisfy you. But its REALITY, which
8 awaits you on the other side, WILL give you everything.
9 T 16 E 3. The special love relationship is an attempt
10 to limit the destructive EFFECTS of hate,
11 by finding a haven in the storm
12 of guilt. It makes NO attempt
13 to RISE ABOVE the storm, into the sunlight.
14 On the contrary, it EMPHASIZES guilt
15 OUTSIDE the haven, by attempting to
16 build barricades AGAINST it, and
17 keep WITHIN them. The special love
18 relationship is NOT perceived as of 10 value
19 IN ITSELF, but as a place of
20 safety, from which hatred is split off,
21 and KEPT APART. The special love
22 partner is acceptable ONLY as
23 long as he serves this purpose.
24 Hatred can enter, and, indeed, is
25 WELCOME in some ASPECTS of the

10
Ur has “a” instead of “of”

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(N 9:199)(Ur 611-612)
1 relationship, but it is still held together by the
2 illusion of love. (612)#439 If the illusion goes, the
3 relationship beco is broken or becomes
4 unsatisfying, on the grounds of DIS-
5 illusionment.
6 T 16 E 4. LOVE IS NOT AN ILLUSION. It is a FACT.
7 Where DISillusionment is possible, there
8 was NOT love, but HATE. For hate
9 IS an illusion, and what can change
10 was NEVER love. It is certain that
11 those who select certain ones as
12 partners in ANY aspect of
13 living, and use them for ANY
14 purpose which they would NOT
15 share with others, are trying to
16 LIVE WITH guilt rather than DIE
17 OF it. This is the choice they see.
18 And love to them is only AN ESCAPE
19 FROM DEATH. They seek it desperately,
20 NOT in the peace in which it would
21 gladly come quietly TO them. And
22 when they find the fear of
23 death is still upon them, the
24 “love” relationship loses the illusion
25 that it IS what it is NOT. For,

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(N 9:200)(Ur 612)
1 when the barricades against it are broken, fear
2 rushes in and hatred triumphs.
3 T 16 E 5. There are no triumphs of love. Only
4 hate is concerned with the triumph of
5 love at all. The ILLUSION of love CAN
6 triumph over the illusion of hate, but
7 ALWAYS at the price of MAKING
8 BOTH ILLUSIONS. As long as
9 the illusion of hatred lasts, so
10 long WILL love be an illusion to
11 you. And then the ONLY
12 choice that remains possible, is
13 which illusion you PREFER. There IS
14 no conflict in the choice between
15 truth and illusion. Seen in these
16 terms, NO-ONE would hesitate.
17 But conflict enters the instant the
18 choice seems to be one BETWEEN
19 ILLUSIONS, for this choice does NOT
20 matter. Where one choice IS as
21 dangerous as the other, the decision
22 MUST be one of despair.
23 T 16 E 6. Your task is NOT to seek for love,
24 but merely to seek and FIND all of the
25 barriers WITHIN YOURSELF that you have built

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(N 9:201)(Ur 613)
1 AGAINST it. It is NOT necessary to seek for
2 what is true, but it IS necessary to seek
3 for what is FALSE. Every illusion is one
4 of fear, WHATEVER form it takes. (613)#440 And
5 the attempt to escape from one illusion
6 INTO ANOTHER, MUST fail. If you seek
7 love OUTSIDE yourself, you can be sure certain
8 that you perceive hatred within, AND ARE
9 AFRAID OF IT. Yet peace will never
10 come from the ILLUSION of love, but ONLY from
11 its reality.
12 T 16 E 7. Recognize this, for it is true, and
13 truth MUST be recognized, if it is to be
14 distinguished from illusion: the special love
15 relationship is an attempt TO BRING LOVE INTO
16 SEPARATION. And, as such, it is
17 nothing more than an attempt to
18 bring love into fear, and MAKE IT
19 REAL IN FEAR. In fundamental
20 violation of love’s one condition,
21 the special love relationship would thus
22 ACCOMPLISH THE IMPOSSIBLE. How but
23 in illusion COULD this be done? It is
24 essential that we look VERY closely
25 at exactly what it is you THINK

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(N 9:202)(Ur 613)
1 you can do, to solve a dilemma which seems very
2 real to you, but which does not exist. You have come
3 very close to truth. And only this stands
4 between you and the bridge that leads you into it.
5 Heaven waits silently, and your creations are
6 holding out their hands to help you cross, and
7 welcome them.
8 T 16 E 8. FOR IT IS THEY YOU SEEK. You seek
9 but for your own COMPLETION, and it is they
10 who render you complete. The special love
11 relationship is but a shabby substitute
12 for what makes you whole IN TRUTH,
13 NOT in illusion. Your relationship with them
14 IS without guilt, and THIS enables you
15 to look on all your brothers with gratitude,
16 because your creations were created in
17 union WITH them. Acceptance of your
18 creations IS the acceptance of the oneness
19 of creation, without which you would never
20 BE complete. No specialness can
21 offer you what God has given, and
22 what YOU are joined WITH Him in
23 giving. Across the bridge IS your
24 completion, for you will be WHOLLY
25 in God, willing for NOTHING special,

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(N 9:203)(Ur 613-614)
1 but only to be wholly like unto Him,
2 completing Him by your completion. (614)#441
3 T 16 E 9. Fear not to cross to the abode of
4 peace and perfect holiness. Only
5 there is the completion of God and of
6 His Son established forever.
7 Seek not for this in the bleak world
8 of illusion, where nothing is
9 certain, and where everything fails
10 to satisfy. And, in the Name of
11 God, be wholly willing to
12 abandon ALL illusion. In any
13 relationship in which you are wholly
14 willing to accept completion, and
15 ONLY this, there is God completed,
16 and His Son WITH Him. The bridge
17 that leads to union IN YOURSELF,
18 MUST lead to knowledge, for
19 it was built with God beside you.
20 And will lead you straight to
21 Him, where YOUR completion rests,
22 WHOLLY compatible with His.
23 T 16 E 10. Every illusion which you
24 accept into your mind, BY JUDGING
25 IT TO BE ATTAINABLE, removes your

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(N 9:204)(Ur 614)
1 own sense of completion, and thus denies
2 the Wholeness of your Father. Every fantasy,
3 be it of love OR hate, DEPRIVES you of
4 knowledge. For fantasies ARE the
5 veil behind which truth is hidden.
6 To lift the veil, which seems so dark and
7 heavy, it is only needful to VALUE
8 truth beyond ALL fantasy, and to be
9 entirely UNwilling to settle for
10 illusion IN PLACE of truth. Would you
11 not go THROUGH fear to Love? For such
12 the journey SEEMS to be. Love calls,
13 though hate would bid you stay.
14 T 16 E 11. Hear not the call of hate, and see no
15 fantasies. For your completion lies
16 in truth, and NOWHERE ELSE. See in
17 the call of hate, and in every fantasy
18 that rises to delay you, but the
19 call for help, that rises ceaselessly
20 from you to your Creator. Would He not
21 answer you; whose completion is His?
22 He loves you, wholly WITHOUT illusion, as
23 you must love. For love IS wholly
24 without illusion, and therefore wholly
25 WITHOUT FEAR. Whom God remembers,

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(N 9:205)(Ur 614-615)
1 MUST be whole. And God has NEVER
2 forgotten what makes HIM whole. In
3 YOUR completion lies the memory of HIS
4 wholeness, and His gratitude to you for
5 His completion.(615)#442
6 T 16 E 12. In His link with you lie both
7 His INABILITY to forget, and YOUR ability
8 to remember. In Him are joined your
9 WILLINGNESS to love, and all the love of God,
10 Who forgot you not. Your Father can
11 no more forget the truth in you, than
12 you can fail to remember it. The Holy Spirit is
13 the bridge to Him, made from your
14 willingness to UNITE with Him, and created
15 by His joy, in union WITH you. The
16 journey that SEEMED to be endless is
17 ALMOST complete, for what IS
18 endless is very near. YOU HAVE ALMOST
19 RECOGNIZED IT. Turn with me firmly
20 away from ALL illusion NOW, and
21 let nothing stand in the way of truth.
22 We will take the last foolish journey AWAY
23 FROM truth together. And then
24 TOGETHER we go straight to God, in joyous
25 answer to His call for His completion.

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(N 9:206)(Ur 615)
1 T 16 E 13. If special relationships of ANY kind
2 would HINDER God’s completion, CAN
3 they have any value TO YOU? What
4 would interfere with God, MUST
5 interfere with you. Only in time does
6 interference in God’s completion SEEM
7 to be possible. The bridge that He
8 would carry you across, lifts you FROM
9 time into eternity. Waken from time,
10 and answer fearlessly the call of Him
11 Who gave eternity to you in your creation.
12 On this side of the bridge to timelessness,
13 you understand nothing. But, as
14 you step lightly across it, upheld
15 by 11 Timelessness, you are directed
16 straight to the heart of knowledge. At
17 Its center, and ONLY there, you are
18 safe forever, BECAUSE YOU ARE COMPLETE
19 FOREVER. There is no veil the love of God
20 in us together CANNOT lift. The way
21 to Truth is open. Follow it with me.

11
Ur emphasizes this word.

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T 16 F. Specialness and Guilt (*N 1370 9:207)


(N 9:207)(Ur 615-616)
1 T 16 F 1. In looking at the special relationship, it is
2 necessary first to realize that it involves
3 a great amount of pain. Anxiety,
4 despair, guilt, and attack all enter
5 into it, BROKEN INTO by periods in which
6 they SEEM to be gone. All these
7 must be understood for what they
8 ARE. Whatever form they take,
9 they are always an attack
10 on the self, TO MAKE THE OTHER GUILTY. (616)#443 We
11 have spoken of this before, but there are
12 still some aspects of what is
13 REALLY being attempted, that we
14 have not touched on. Very simply, the
15 attempt to make guilty is ALWAYS
16 directed against God. For the ego
17 would have you see Him, AND HIM
18 ALONE, as guilty, leaving the
19 Sonship OPEN to attack, and un-
20 protected against it.

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(N 9:208)(Ur 616)
1 T 16 F 2. The 12 special love relationship is the ego’s
2 chief weapon for keeping you from Heaven.
3 It does not APPEAR to be a weapon, but if you
4 consider HOW you VALUE it, and why, you
5 will realize what it MUST be. The special
6 love relationship is the ego’s most boasted
7 gift, and the one that has the most appeal
8 to those unwilling to relinquish guilt.
9 The “dynamics” of the ego are clearest here,
10 for, counting on the attraction of this
11 offering, the fantasies which center
12 around this, are often quite open.
13 Here, they are usually judged to be
14 quite acceptable, and even NATURAL.
15 No-one considers it bizarre to love
16 and hate together, and even those who
17 believe that hate is “sin,” merely feel
18 guilty, but do NOT correct it.
19 T 16 F 3. This IS the “natural” condition
20 of the separation. And those who learn
21 that it is NOT natural at all,
22 seem to be the UNnatural ones. For
23 this world IS the opposite of Heaven,
24 having been made to BE its opposite.

12
Ur inserts: January 6, 1967”

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(N 9:209)(Ur 616-617)
1 And EVERYTHING here takes a direction
2 EXACTLY opposite to what is true. In
3 Heaven, where the meaning of love is
4 known, love is the same as UNION.
5 Here, where the ILLUSION of love is accepted
6 IN ITS PLACE, love is perceived as
7 separation and EXCLUSION.
8 T 16 F 4. It is in the special relationship, born of the
9 hidden wish for special love from
10 God, that the ego’s hatred triumphs.
11 For the special relationship is THE RENUNCIATION OF
12 THE LOVE OF GOD, and the attempt for
13 What He to secure ?? for the self
14 the specialness that He denied. And
15 it is essential (617)#444 to the preservation of the
16 ego, that you believe this specialness
17 is NOT hell, but HEAVEN. For the ego
18 would never have you see that the
19 separation can ONLY BE LOSS, being the
20 one condition in which Heaven CANNOT be.
21 T 16 F 5. To everyone, Heaven is
22 completion. There CAN be no disagreement
23 on this, because both the ego AND the
24 Holy Spirit accept it. They are, however,
25 in complete DISagreement on what

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(N 9:210)(Ur 617)
1 completion IS, and HOW it is accomplished.
2 The Holy Spirit knows that self completion lies
3 first in union, and then in the EXTENSION of
4 union. To the ego, completion lies in
5 triumph, and in the extension of the
6 “victory,” even to the final triumph
7 over God. In THIS it sees the
8 ultimate FREEDOM of the self, for
9 nothing would remain to interfere
10 with IT. And this IS its idea of
11 Heaven. From this it follows that
12 union, which is a condition in which
13 the EGO cannot interfere, MUST BE HELL.
14 T 16 F 6. The special relationship is a strange
15 and unnatural ego device for
16 joining hell and Heaven, and
17 making them indistinguishable. And
18 the attempt to find the imagined
19 “best” of BOTH worlds, has
20 merely led to FANTASIES of
21 both, and to the inability to perceive
22 either one AS IT IS. The special
23 relationship is the triumph of this confusion.
24 It is a kind of union from which
25 UNION IS EXCLUDED, and the BASIS for

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(N 9:211)(Ur 617-618)
1 the ATTEMPT at union RESTS on exclusion.
2 What better example could there be of the
3 ego’s maxim, “Seek, and do NOT find?”
4 T 16 F 7. Most curious of all, is the
5 concept of the self, which the ego fosters
6 in the special relationship. This “self”
7 SEEKS the relationship, to MAKE
8 ITSELF COMPLETE. Yet, when it
9 FINDS the special relationship in which it thinks
10 it can ACCOMPLISH this, IT GIVES
11 ITSELF AWAY, and tries to
12 TRADE itself for the self of
13 another. This is NOT union, for there is (618)#445
14 NO increase and NO extension.
15 Each partner tries to
16 sacrifice the self he does NOT
17 want, for one he thinks
18 he would PREFER. And he
19 feels guilty for the “sin” of
20 TAKING, and of giving nothing
21 of value in return. For how
22 much value CAN he place upon a
23 self that he would GIVE AWAY,
24 to get a BETTER one?

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(N 9:212)(Ur 618)
1 T 16 F 8. The “better” self the ego seeks is
2 ALWAYS one that is MORE special.
3 And whoever SEEMS to possess
4 a special self is “loved,” FOR
5 WHAT CAN BE TAKEN FROM HIM.
6 Where both partners see this
7 special self IN EACH OTHER, the
8 EGO sees “a union made in
9 Heaven.” For NEITHER will
10 recognize that HE HAS ASKED
11 FOR HELL, and so he will NOT
12 interfere with the ego’s ILLUSION of
13 Heaven, which it offered him TO
14 INTERFERE WITH HEAVEN. Yet if
15 ALL illusions are of fear, and
16 they CAN be of nothing else, the
17 illusion of Heaven can be 13 nothing
18 more than an ATTRACTIVE form
19 of fear, in which the guilt is buried
20 deep, and rises in the form of “love.”
21 T 16 F 9. The appeal of hell lies ONLY
22 in the terrible attraction of guilt,
23 which the ego holds out to those
24 who place their faith in littleness.
25 The conviction of littleness lies in

13
Urtext has “is” in place of ‘can be.’

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(N 9:213)(Ur 618-619)
1 EVERY special relationship, for only the
2 deprived COULD value specialness.
3 The “demand” for specialness, and the
4 perception of the GIVING of
5 specialness AS AN ACT OF LOVE,
6 would MAKE LOVE HATEFUL. And
7 the REAL purpose of the special relationship, in
8 strict accordance with the ego’s goal, 14
9 is to DESTROY reality and SUBSTITUTE
10 ILLUSION. For the ego is ITSELF an
11 illusion, and ONLY illusions can
12 BE the witnesses to its reality.
13 T 16 F 10. If you perceived the special relationship
14 as a triumph over God, WOULD
15 YOU WANT IT? Let us not think
16 of its fearful nature, nor of the
17 guilt it MUST entail,
18 nor of the sadness and the loneliness.
19 For these are only ATTRIBUTES of the whole
20 religion of the separation, and the total (619)#446
21 context in which it is thought to
22 occur. The central theme in its
23 litany to sacrifice is that
24 GOD MUST DIE SO YOU CAN LIVE.
25 And it is this theme that is

14
Urtext has “goals” instead of “goal”

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(N 9:214)(Ur 619)
1 acted out in the special relationship. Through
2 the death of YOUR self, you think you
3 can ATTACK another self, and snatch
4 it FROM the other, to REPLACE the
5 self that you despised. And you
6 despise it BECAUSE YOU DO NOT THINK IT
7 OFFERS YOU THE SPECIALNESS THAT YOU
8 DEMAND. And, HATING it, YOU
9 have made it little and unworthy,
10 BECAUSE YOU ARE AFRAID OF IT.
11 T 16 F 11. How can you grant
12 unlimited power to what you
13 think you have ATTACKED? For so
14 fearful has the truth become
15 that, UNLESS it is weak, and
16 little, and unworthy of value, you
17 would not dare to look upon
18 it. You think it safer to
19 to endow the little self which YOU have
20 made, with power you WRESTED
21 FROM truth, triumphing over it,
22 and leaving IT helpless. See how
23 EXACTLY is this ritual enacted in the
24 special relationship. An altar is erected
25 IN BETWEEN two separate people, on

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(N 9:215)(Ur 619-620)
1 which each seeks to kill his self, and on
2 its 15 body, raise another self that
3 TAKES HIS POWER FROM ITS DEATH.
4 T 16 F 12. Over and over and over, this ritual
5 is enacted. And it is NEVER completed,
6 nor ever will BE completed. For
7 the RITUAL of completion CANNOT complete,
8 and life arises not from death, nor
9 Heaven from hell. Whenever ANY
10 form of special relationship tempts you to
11 seek for love in ritual, remember
12 love is CONTENT, and NOT form of
13 ANY kind. The special relationship is a
14 RITUAL OF FORM, aimed at the
15 raising of the form to take the
16 place of God, at the EXPENSE of
17 content. There IS no meaning
18 in the form, AND THERE WILL NEVER BE. The
19 special relationship MUST be recognized for
20 what it is; a senseless ritual,
21 in which strength is extracted from the (620)#447
22 death of God symbolically, 16 and
23 invested in His killer, as the sign
24 that form has triumphed over
25 content, and love has LOST its meaning.

15
Urtext has “his” instead of “its”
16
The word appears to be spelled “symbolicly” in the manuscript and is corrected here. It is not present in the Urtext.

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(N 9:216)(Ur 620)
1 T 16 F 13. Would you WANT this to be
2 possible, even APART from its
3 evident impossibility? For, if it
4 WERE possible, you would have made
5 YOURSELF helpless. God is not
6 angry. He merely could not
7 let this happen. You can
8 NOT change His Mind. No
9 rituals that you have set up, in which the
10 dance of death delights you, can
11 bring death to the Eternal. Nor can
12 your chosen substitute for the Wholeness
13 of God, have ANY influence at all
14 upon It. See in the special relationship
15 nothing more than a meaningless
16 attempt to raise other gods
17 before Him, and, by worshipping
18 them, to obscure THEIR tininess,
19 AND HIS GREATNESS. ????
20 T 16 F 14. In the name of YOUR completion,
21 you do not WANT this. And every
22 idol that you raise to place BEFORE
23 Him, stands before YOU, in place
24 of what YOU are. Salvation lies
25 in the simple fact that illusions

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(N 9:217)(Ur 620)
1 are NOT fearful, BECAUSE THEY ARE NOT TRUE. And they but
2 SEEM to be fearful to the extent to which
3 you fail to recognize them FOR WHAT
4 THEY ARE. And you WILL fail to do
5 this, to the extent to which you WANT them to be
6 true. And, to the same extent,
7 you are DENYING truth, and so are
8 making YOURSELF unable to make the
9 simple choice between truth and
10 illusion, fantasy and God.
11 T 16 F 15. Remember this, and you will have
12 no difficulty in perceiving the
13 decision as just what it IS,
14 and nothing more. The core of the
15 separation delusion lies simply
16 in the fantasy DESTRUCTION of love’s
17 meaning. And, unless its
18 meaning is RESTORED to you, you
19 CANNOT know yourself, who SHARE
20 its meaning. Separation is only the
21 decision NOT to know yourself.
22 Its whole thought-system is
23 a carefully-contrived learning
24 experience, designed to lead
25 AWAY from truth, and into fantasy. (621)#448

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(N 9:218)(Ur 621)
1 For 17 every learning that would hurt
2 you, God offers you correction, and
3 COMPLETE escape from ALL its
4 consequences.
5 T 16 F 16. The decision whether or not
6 to listen to this course and follow it,
7 is but the choice between truth and
8 illusion. For here IS truth,
9 SEPARATED from illusion, and NOT
10 confused with it at all. How
11 simple does this choice become
12 when it is perceived as only
13 what it is. For ONLY
14 fantasies made confusion in
15 choosing possible, and they
16 are totally UNreal. This
17 year is thus the time to
18 make the EASIEST decision that
19 ever confronted you, and also the
20 ONLY one. You will cross the bridge
21 into reality, simply because you will
22 recognize that God is on the
23 other side AND NOTHING AT ALL IS
24 HERE. It is impossible NOT to make the
25 natural decision, as this is realized. (622)#- 449 –

17
Urtext inserts the word “Yet” at the start of this sentence.

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T 16 G. The Bridge to the Real World (*N 1382 9:219)


(N 9:219)(Ur 622)
1 T 16 G 1. The 18 search for the special relationship
2 is the sign that you equate your self with
3 the ego, and NOT with God. For the special relationship
4 has value ONLY to the ego. To IT,
5 UNLESS a relationship HAS special value,
6 IT HAS NO MEANING. And it perceives
7 ALL love as special. Yet 19 this CANNOT
8 be natural, for it is UNlike the
9 relationship of God and His Son, and
10 ALL relationships that are unlike
11 this One, MUST be unnatural. For
12 God created love as He would have
13 it be, and GAVE it as it IS. Love
14 HAS no meaning except as its
15 Creator defined it, by His Will. It is
16 impossible to define it otherwise, and UNDERSTAND
17 it.
18 T 16 G 2. LOVE IS FREEDOM. To look for it
19 by placing yourself in BONDAGE, is
20 to SEPARATE yourself from it. For
21 the love of God, no longer seek
22 for union in separation, nor for
23 freedom in bondage! As you release,
24 so will you BE released. FORGET THIS NOT,
25 or love will be unable to find you, and

18
Ur inserts January 7, 1967.
19
Ur inserts a comma here

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(N 9:220)(Ur 622)
1 comfort you. There is a way in which the Holy Spirit asks
2 YOUR help, if you would have His. The holy instant is
3 His most helpful tool in protecting you
4 from the attraction of guilt, the REAL lure
5 in the special relationship. You do NOT recognize that
6 this IS its REAL appeal, for the ego has
7 taught you that FREEDOM lies in it.
8 T 16 G 3. Yet, the closer you look at the special relationship, the
9 more apparent it becomes that it MUST
10 foster guilt, and therefore must IMPRISON.
11 The special relationship is totally without
12 meaning WITHOUT A BODY. And 20 if
13 you VALUE it, you must also VALUE
14 THE BODY. And what you value, you WILL
15 keep. The special relationship is a device for
16 limiting YOUR self to a body, and for
17 limiting your perception of others to
18 THEIRS. The Great Rays would
19 establish the total LACK of
20 value of the special relationship, IF THEY
21 WERE SEEN. For, in seeing THEM, the
22 body WOULD disappear, BECAUSE ITS
23 VALUE WOULD BE LOST. And so
24 your whole INVESTMENT in seeing it
25 would be WITHDRAWN from it.

20
Ur inserts comma here

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(N 9:221)(Ur 622-623)
1 T 16 G 4. YOU SEE THE WORLD YOU VALUE. On this side
2 of the bridge, you see (623) #- 450 - the world of separate
3 bodies, seeking to join each other in
4 SEPARATE UNIONS, and to become
5 one BY LOSING. When two INDIVIDUALS
6 seek to become ONE, they are
7 trying to DECREASE their magnitude.
8 Each would DENY his power, for
9 the SEPARATE union EXCLUDES THE UNIVERSE.
10 Far more is LEFT OUTSIDE than would
11 be taken in. For God is left
12 WITHOUT, and NOTHING taken in.
13 If one such union were made
14 IN PERFECT FAITH, the universe WOULD
15 enter into it. Yet the special relationship
16 which the EGO seeks, does NOT
17 include even ONE whole
18 individual. For the ego WANTS but
19 part of him, and sees ONLY this
20 part, and nothing else.
21 T 16 G 5. Across the bridge, it is so
22 different! For a time the body is
23 still seen, but NOT exclusively, as
24 it is seen here. For the little spark
25 that holds the Great Rays within it 21

21
Ur inserts comma here

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(N 9:222)(Ur 623)
1 is ALSO visible, and this spark cannot be
2 limited long to littleness. Once you have
3 crossed the bridge, the VALUE of the body
4 is so diminished in YOUR sight, that
5 you will see no need at all to MAGNIFY
6 it. For you will realize that the ONLY
7 value that the body has, is to enable you
8 to bring your brothers TO the bridge WITH
9 you. And to be RELEASED TOGETHER
10 there.
11 T 16 G 6. The bridge itself is nothing more
12 than a transition in your PERSPECTIVE of
13 reality. On this side, everything you
14 see is grossly distorted, and COMPLETELY
15 out of perspective. What IS little
16 and insignificant is magnified, and what
17 is strong and powerful, cut down to
18 littleness. In the transition, there is a
19 period of confusion, in which a sense of
20 actual disorientation seems to
21 occur. But fear it not, for it
22 means nothing more than that you
23 have been willing to LET GO your hold
24 on the distorted frame of reference 22
25 that SEEMED to hold your world together.

22
Ur inserts comma.

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(N 9:223)(Ur 623-624)
1 This frame of reference is BUILT around the special
2 relationship. Without THIS illusion, there can BE
3 no meaning you would still seek here.
4 T 16 G 7. Fear not that you will be abruptly
5 lifted up, and hurled into reality. Time
6 is kind, and, if you use it FOR reality, it
7 will keep gentle pace with you, in your
8 transition. The urgency is only in dislodging (624)- 451 –
9 your minds from their FIXED POSITIONS
10 here. This will not leave you homeless, and
11 WITHOUT a frame of reference. The
12 period of disorientation, which precedes
13 the actual transition, is far shorter
14 than the time it took to fix your
15 minds so firmly on illusions. Delay
16 will hurt you now MORE THAN BEFORE, ONLY
17 because you realize it IS delay, and that
18 escape from pain IS REALLY POSSIBLE.
19 Find hope and comfort, rather than
20 despair, in this: 23 (therefore.?) T 16 G 8. You could no longer
21 find even the ILLUSION of love in ANY
22 special relationship here. For you are no
23 longer WHOLLY insane, and you WOULD
24 recognize the guilt of SELF-betrayal
25 FOR WHAT IT IS. Nothing you seek to

23
Well this one is tricky. The Urtext manuscript has “this:” and not the word “therefore.” In later versions the editors leave the colon but
remove the paragraph break which would be most inappropriate after a colon. The Notes has a paragraph break specifically written in, however,
making it difficult to suppose the paragraph break was an oversight. Just prior to the indicated paragraph break is a most unusual construction.
It may have a colon followed by a period … very odd … or a slightly warped glyph for “therefore.” Since neither a colon followed by a
paragraph break nor a colon followed by a period work at all well, while “therefore” works just fine, that might well be what was intended. The
“this” then refers back to what was just discussed and not forward to what follows, which does seem more suitable in the context.

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(N 9:224)(Ur 624)
1 strengthen, in the special relationship, is REALLY part
2 of you. And you cannot keep PART of the
3 thought-system that taught you it WAS
4 real, and understand the Thought that
5 REALLY knows what you are. You HAVE
6 allowed the Thought of your reality to enter
7 your minds, and, because YOU invited it,
8 it WILL abide with you. Your love for
9 it will not allow you to betray yourself,
10 and you COULD not enter into a relationship
11 WHERE IT COULD NOT GO WITH YOU, for you
12 would NOT be APART from it.
13 T 16 G 9. Be glad you have escaped the
14 mockery of salvation that the ego
15 offered you, and look not back with
16 longing on the travesty it made
17 of your relationships. Now, no-one
18 need suffer, for you have come too
19 far to yield to the illusion of the
20 beauty and holiness of guilt.
21 Only the wholly insane could look
22 on death and suffering, sickness and
23 despair, and see it thus. What
24 guilt has wrought is ugly,
25 fearful, and very dangerous. See no

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(N 9:225)(Ur 624-625)
1 illusion of truth and beauty there. And be
2 you thankful that there IS a place
3 where truth and beauty wait for you.
4 T 16 G 10. Go on to meet them gladly,
5 and learn how much awaits you, for
6 the simple willingness to give up
7 nothing, BECAUSE it is nothing. The
8 new perspective you will gain, from
9 crossing over, will be the understanding
10 of WHERE HEAVEN IS. From HERE,
11 it seems to be outside, and ACROSS the
12 bridge. But, as you cross to JOIN
13 it, IT will JOIN WITH YOU, and BECOME
14 ONE with you. And you will think,
15 in glad astonishment, that for all this,
16 YOU GAVE (625)- 452 - UP NOTHING! The joy of Heaven,
17 which HAS no limit, is INCREASED
18 with each light that returns, to take
19 its rightful place within it. Wait no
20 longer, for the Love of God and YOU. And
21 may the holy instant speed you on the way, as it
22 will surely do, if you but LET it come
23 to you.

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(N ---)(Ur 625)
T 16 G 11. The Holy Spirit asks only this little help of you.
Whenever your thoughts wander to a special relationship which
still ATTRACTS you, enter with Him into a holy instant, and
there, LET HIM RELEASE YOU. He needs only your willingness to
SHARE His perspective, to give it to you completely. And your
willingness need not be complete, BECAUSE HIS IS PERFECT. It is
His task to atone for your UNwillingness by His perfect faith.
And it is HIS faith you share with Him there. Out of YOUR
recognition of your UNwillingness for your release, His PERFECT
willingness is GIVEN you. Call upon Him, for Heaven is at His
call. And LET Him call on Heaven FOR you. (626)- 453 -

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T 16 H. The End of Illusions (*N 1389 9:227)


(N 9:226)(Ur 626)
1 T 16 H 1. It 24 is impossible to let the past go,
2 WITHOUT relinquishing the special relationship. For the
3 special relationship is an attempt to RE-ENACT the
4 past, AND CHANGE IT. Imagined slights,
5 remembered pain, past disappointments,
6 perceived injustices and deprivations, all
7 enter into the special relationship, which becomes a
8 way in which you seek to restore your wounded
9 SELF-esteem. What basis would you have
10 for choosing a special partner, WITHOUT
11 the past? EVERY such choice is made
12 because of something “evil” in the past, TO
13 WHICH YOU CLING, and for which must
14 SOMEONE ELSE “atone.” T 16 H 2. The special relationship
15 TAKES VENGEANCE ON THE PAST. By seeking
16 to remove suffering IN THE PAST, it OVERLOOKS
17 the present, in its preoccupation with the past,
18 and its TOTAL COMMITMENT to it.
19 NO SPECIAL RELATIONSHIP IS EXPERIENCED IN THE
20 PRESENT. Shades of the past envelop it,
21 and make it what it is. It HAS no
22 meaning in the present, and, if it means
23 nothing NOW, it cannot have any REAL
24 meaning at all. How can you
25 change the past, EXCEPT in fantasy?

24
Ur inserts “January 10, 1967.”

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(N 9:227)(Ur 626)
1 And who can give you what you
2 think THE PAST deprived you of? The
3 past is nothing. Do not seek to
4 lay the blame for deprivation on it,
5 for the past IS GONE. T 16 H 3. You cannot
6 REALLY not let go what has gone already. 25 It MUST be, therefore,
7 that YOU are maintaining the illusion
8 that it has NOT gone, because you think
9 it serves some purpose that you
10 WANT FULFILLED.
11 And it must also be that
12 this purpose COULD NOT BE FULFILLED
13 IN THE PRESENT, but ONLY in the past. Do
14 not underestimate the intensity of the
15 ego’s drive for vengeance on the
16 past. It is COMPLETELY savage,
17 and COMPLETELY insane. For the ego
18 remembers everything that YOU have
19 done that offended it, and
20 seeks retribution OF YOU. The
21 fantasies it brings to the special
22 relationships it chooses, in which to
23 act out its hate, are fantasies
24 of YOUR destruction.
25 T 16 H 4. For the ego holds

25
Ur replaces “gone already’ with “ALREADY gone”

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(N 9:228)(Ur 626-627)
1 the past AGAINST YOU, and, in your ESCAPE from (627)- 454 –
2 it, it sees ITSELF deprived of the
3 vengeance it believes that you so
4 justly merit.
5 Yet, without your ALLIANCE
6 in your own destruction, the ego could
7 not hold you to the past. In the special
8 relationship, YOU ARE ALLOWING YOUR DESTRUCTION
9 TO BE. NOT in the present BUT IN THE
10 PAST. That this is insane, is
11 obvious. But what is LESS
12 obvious to you, is that the PRESENT is
13 useless to you, while you pursue the
14 ego’s goal, as its ally. The past
15 is gone; seek not to preserve it in the
16 special relationship, which binds
17 you to it, and would teach you
18 that SALVATION is past, and that you
19 must RETURN to the past, to FIND
20 salvation. There is NO fantasy
21 that does not contain the dream
22 of retribution for the past. Would
23 you ACT OUT the dream, or let it go?
24 T 16 H 5. In the special relationship, it does not
25 SEEM to be an acting out of

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(N 9:229)(Ur 627)
1 vengeance that you seek. And, even when
2 the hatred and the savagery break briefly 26
3 into awareness, the illusion of love is not
4 profoundly shaken. But the one
5 thing that the ego NEVER allows to
6 reach awareness, is that the special
7 relationship is the acting out of VENGEANCE ON
8 YOURSELF. Yet what else COULD
9 it be? In seeking the special relationship, you
10 look not for glory IN YOURSELF. You
11 have DENIED that it is there. And the
12 relationship becomes your SUBSTITUTE for
13 it. And vengeance becomes YOUR
14 substitute for Atonement, and
15 ESCAPE from vengeance becomes your LOSS.
16 T 16 H 6. Against the ego’s insane
17 notion of salvation, the Holy Spirit gently
18 lays the holy instant. We said before that
19 the Holy Spirit must teach through comparisons,
20 and uses opposites to point to
21 truth. The holy instant is the OPPOSITE of the
22 ego’s fixed belief in salvation
23 through vengeance for the past. In the
24 holy instant, it is ACCEPTED that the past
25 is gone, and WITH its passing, the

26
Ur inserts “through”

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(N 9:230)(Ur 627-628)
1 drive for vengeance HAS BEEN uprooted,
2 and has disappeared. The stillness and the
3 peace of NOW, enfold you in perfect
4 gentleness. Everything is gone,
5 EXCEPT THE TRUTH. T 16 H 7. For a time, you may
6 attempt to bring illusions INTO the holy instant,
7 to hinder your full awareness of the
8 COMPLETE DIFFERENCE, in ALL respects,
9 between your EXPERIENCE of truth and
10 illusion. But you will not (628)- 455 - attempt this
11 long. In the holy instant, the power of the Holy Spirit
12 WILL prevail, BECAUSE YOU JOINED
13 WITH HIM. The illusions you bring with
14 you, will weaken the EXPERIENCE of
15 Him for a while, and will prevent
16 you from KEEPING the experience in
17 your mind. Yet the holy instant IS eternal, and
18 your illusions of time will NOT
19 prevent the timeless from being
20 what it is, nor you from
21 EXPERIENCING it as it is.
22 T 16 H 8. What God has given you
23 is truly given. AND WILL BE
24 TRULY RECEIVED. For the God’s gifts of
25 God HAVE no reality, APART from

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(N 9:231)(Ur 628)
1 your receiving them. YOUR receiving
2 completes HIS giving. You will
3 receive, BECAUSE it is His Will to give.
4 He gave the holy instant, to be given you.
5 And it is impossible that you receive it
6 not, BECAUSE He gave it. When
7 He willed that His Son be
8 free, His Son WAS free. In the holy instant i
9 s His reminder that His Son
10 will ALWAYS be EXACTLY as he
11 was created. And EVERYTHING the Holy Spirit
12 teaches you, is to remind you that you
13 HAVE received what God has given
14 you.
15 T 16 H 9. There is nothing you CAN hold against
16 reality. All that must be
17 forgiven are the ILLUSIONS you have held
18 against your brothers. Their reality
19 HAS no past, and ONLY illusions
20 can BE forgiven. God holds nothing
21 against ANYONE, for He is INCAPABLE
22 of illusions of ANY kind. Release your
23 brothers from the slavery of THEIR illusions,
24 by forgiving them for the illusions which
25 YOU perceive in them. Thus will you learn

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(N 9:232)(Ur 628-629)
1 that YOU have been forgiven, for it is YOU who
2 offered THEM illusions. In the holy instant, this is
3 done for you IN TIME, to bring to you
4 the true condition of Heaven. T 16 H 10. Remember
5 that you ALWAYS choose between truth and
6 illusion, between the REAL Atonement that
7 would heal, and the ego’s “atonement,”
8 which 27 would destroy.
9 The power of God, and all His Love,
10 without limit, will support you, as you
11 seek only your place in the plan of
12 Atonement arising from His Love. Be
13 an ally of God, and NOT the ego, in seeking
14 how Atonement can come to you.
15 His help suffices, for His Messenger
16 understands (629)- 456 - how to restore the Kingdom
17 TO you, and to place ALL your investment
18 in salvation in your relationship with
19 Him. T 16 H 11. Seek and FIND His message
20 in the holy instant, where ALL illusions are
21 forgiven. From here the miracle
22 extends to bless everyone, and to
23 resolve ALL problems; be they
24 perceived as great or small, possible
25 or impossible. There is NOTHING that will not

27
Ur has “that” instead of “which.”

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(N 9:233)(Ur 629)
1 give place to Him, and to His majesty.
2 To join in close relationship with Him, is to
3 accept relationships AS REAL. And, through
4 THEIR reality, give over ALL illusions 28
5 for the reality of your relationship with God.
6 Praise be to your relationship with
7 Him, and to no other. The truth lies here,
8 AND NOWHERE ELSE. You choose this, or NOTHING.
9 T 16 H 12. Forgive us our illusions, Father, and help
10 us to accept our true relationship
11 with You, in which there are NO illusions, and
12 where none can ever enter. Our
13 holiness is YOURS. What can there
14 be in us that NEEDS forgiveness,
15 when YOURS is perfect? The sleep of
16 forgetfullness is only the unwillingness
17 to remember YOUR forgiveness and Your
18 Love. Let us not wander into
19 temptation, for the temptation of the
20 Son of God is NOT Your Will. And
21 let us receive ONLY what YOU
22 have given, and accept but this into the
23 minds which You created, and
24 which You love. Amen. 29 (630) #457

28
UR inserts a comma here
29
This closely parallel’s the Lord’s Prayer

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A Course in Miracles Volume I Chapter 17 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 17 - FORGIVENESS AND HEALING ............................................................................................ 1


T 17 A. Introduction (*N 1397 9:234)................................................................................................ 1
(N 9:234)(Ur 630) ............................................................................................................................ 1
T 17 B. Fantasy and Distorted Perception (*N 1398 9:235)............................................................. 2
(N 9:235)(Ur 630) ............................................................................................................................ 2
(N 9:236)(Ur 630-631)..................................................................................................................... 3
(N 9:237)(Ur 631) ............................................................................................................................ 4
T 17 C. The Forgiven World (*N 1401 9:238) .................................................................................. 5
(N 9:238)(Ur 631-632)..................................................................................................................... 5
(N 9:239)(Ur 632) ............................................................................................................................ 6
(N 9:240)(Ur 632-633)..................................................................................................................... 7
(N 9:241)(Ur 634) ............................................................................................................................ 8
(N 9:242)(Ur 633-634)..................................................................................................................... 9
(N 9:243)(Ur 634-635)................................................................................................................... 10
T 17 D. Shadows of the Past (*N 1407 9:244) ................................................................................. 11
(N 9:244)(Ur 635) .......................................................................................................................... 11
(N 9:245)(Ur 635) .......................................................................................................................... 12
(N 9:246)(Ur 635-636)................................................................................................................... 13
(N 9:247)(Ur 636) .......................................................................................................................... 14
(N 9:248)(Ur 636-637)................................................................................................................... 15
(N 9:249)(Ur 637) .......................................................................................................................... 16
(N 9:250)(Ur 637-638)................................................................................................................... 17
(N 9:251)(Ur 638) .......................................................................................................................... 18
(N 9:252)(Ur 638-639)................................................................................................................... 19
T 17 E. Perception and the Two Worlds (*N 1416 9:253).............................................................. 20
(N 9:253)(Ur 640) .......................................................................................................................... 20
(N 9:254)(Ur 640-641)................................................................................................................... 21
(N 9:255)(Ur 641) .......................................................................................................................... 22
(N 9:256)(Ur 641-642)................................................................................................................... 23
(N 9:257)(Ur 642) .......................................................................................................................... 24
(N 9:258)(Ur 642-643)................................................................................................................... 25
(N 9:259)(Ur 643-644)................................................................................................................... 26
(N 9:260)(Ur 644) .......................................................................................................................... 27
(N 9:261)(Ur 644-645)................................................................................................................... 28
(N 9:262)(Ur 645) .......................................................................................................................... 29
(N 9:263)(Ur 645-646)................................................................................................................... 30
T 17 F. The Healed Relationship (*N 1427 9:264).......................................................................... 31
(N 9:264)(Ur 646) .......................................................................................................................... 31
(N 9:265)(Ur 646-647)................................................................................................................... 32
(N 9:266)(Ur 647) .......................................................................................................................... 33
(N 9:267)(Ur 647-648)................................................................................................................... 34
(N 9:268)(Ur 648) .......................................................................................................................... 35
(N 9:269)(Ur 648-649)................................................................................................................... 36
(N 9:270)(Ur 649) .......................................................................................................................... 37
(N 9:271)(Ur 649-650)................................................................................................................... 38

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(N 9:272)(Ur 650) .......................................................................................................................... 39


(N 9:273)(Ur 650) .......................................................................................................................... 40
T 17 G. Practical Forgiveness (*N 1437 9:274)............................................................................... 41
(N 9:274)(Ur 651) .......................................................................................................................... 41
(N 9:275)(Ur 651-652)................................................................................................................... 42
(N 9:276)(Ur 652) .......................................................................................................................... 43
(N 10:3)(Ur 652-653)..................................................................................................................... 44
(N 10:4)(Ur 653) ............................................................................................................................ 45
T 17 H. The Need for Faith (*N 1445 10:5)..................................................................................... 46
(N 10:5)(Ur 653-654)..................................................................................................................... 46
(N 10:6)(Ur 654) ............................................................................................................................ 47
(N 10:7)(Ur 654-655)..................................................................................................................... 48
(N 10:8)(Ur 655-656)..................................................................................................................... 49
(N 10:9)(Ur 656) ............................................................................................................................ 50
T 17 I. The Conditions of Forgiveness (*N 1450 10:10) ................................................................. 51
(N 10:10)(Ur 656-657)................................................................................................................... 51
(N 10:11)(Ur 657) .......................................................................................................................... 52
(N 10:12)(Ur 657-658)................................................................................................................... 53
(N 10:13)(Ur 658) .......................................................................................................................... 54
(N 10:14)(Ur 658) .......................................................................................................................... 55

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Chapter 17 - Forgiveness and Healing
T 17 A. Introduction (*N 1397 9:234)
(N 9:234)(Ur 630)
1 T 17 A 1. The 1 betrayal of the Son of God (630)457
2 lies only in illusions, and all his
3 “sins” are but his own imagining.
4 His REALITY is forever sinless. He
5 need not be forgiven but AWAKENED.
6 In his dreams he HAS betrayed
7 himself, his brothers and his
8 God. Yet what is done in
9 dreams has not been REALLY
10 done. It is impossible to convince
11 the DREAMER that this is so, for
12 dreams are what they are BECAUSE
13 of their illusion of reality. Only in
14 waking is the full release from them,
15 for only then does it become
16 PERFECTLY apparent that they had
17 NO effect on reality at all, AND
18 DID NOT CHANGE IT.
19 T 17 A 2. FANTASIES CHANGE REALITY.
20 That is their purpose. They CANNOT do so
21 IN reality, but they CAN do so
22 in the mind that would HAVE REALITY
23 DIFFERENT. It is, then, only your WISH
24 to change reality that is fearful,
25 because, BY your wish you think you have

1
Ur inserts “January 12, 1967”

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T 17 B. Fantasy and Distorted Perception (*N 1398 9:235)


(N 9:235)(Ur 630)
1 ACCOMPLISHED what you wish. This strange
2 position, in a sense, ACKNOWLEDGES your power,
3 yet by DISTORTING it, and devoting
4 it to “evil,” it also MAKES IT UNREAL.
5 You cannot be faithful to two masters, 2 who
6 ask of you conflicting things. What you
7 use in fantasy, you DENY to truth.
8 But what you GIVE to truth, to use FOR
9 you, is SAFE from fantasy.
10 T 17 B 1. When you maintain that there
11 MUST be order of difficulty in miracles, all
12 you mean is that there are some things
13 you would WITHHOLD from truth. You
14 believe that truth cannot deal with them,
15 ONLY because YOU would keep them
16 FROM truth. Very simply, your lack
17 of faith in the Power that heals ALL
18 pain, arises from YOUR wish to retain
19 some ASPECTS of reality FOR FANTASY.
20 If you but realized what this MUST do
21 to your appreciation of the whole! What
22 you RESERVE UNTO YOURSELF, you TAKE
23 AWAY from Him Who would release
24 you. Unless you GIVE IT BACK, it is
25 inevitable that YOUR perspective on reality

2
Matthew 6:24 No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one, and despise the other.
Ye cannot serve God and mammon.

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(N 9:236)(Ur 630-631)
1 be warped and uncorrected.(631)458
2 T 17 B 2. As long as you would have this
3 be, so long will the ILLUSION of order of
4 difficulty in miracles REMAIN with you.
5 For YOU have established this order in REALITY,
6 by giving some of it to one teacher, and
7 some to another. And so you learn to deal
8 with PART of truth in one way, and in
9 ANOTHER way the OTHER part. To
10 FRAGMENT truth is to DESTROY it
11 by rendering it meaningless. ORDERS
12 of reality is a perspective without
13 understanding, a frame of
14 reference FOR reality to which it
15 cannot REALLY be compared at all.
16 Think you that you can bring truth to
17 fantasy, and learn what truth
18 MEANS from the perspective of illusions?
19 T 17 B 3. Truth HAS no
20 meaning in illusion. The frame of
21 reference FOR its meaning MUST BE
22 ITSELF. When you try to bring
23 TRUTH to illusions, you are trying
24 to MAKE THEM REAL, and KEEP
25 them by JUSTIFYING your belief in them.

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(N 9:237)(Ur 631)
1 But to give illusions to Truth is to enable
2 truth to teach that the ILLUSIONS are
3 unreal, and thus enable you to ESCAPE
4 from them. Reserve not one idea
5 aside from truth, or you ESTABLISH
6 orders of reality which MUST imprison
7 you. There IS no order in reality because
8 EVERYTHING there is true.
9 T 17 B 4. Be willing, then, to give
10 ALL you have held OUTSIDE the truth to
11 Him Who KNOWS the truth, and in
12 Whom all is brought to truth.
13 Salvation from separation will be COMPLETE,
14 or will not be at all. Be not
15 concerned with anything except your
16 willingness3 TO HAVE THIS BE ACCOMPLISHED.
17 HE will accomplish it; not you. But
18 forget not this; when you become
19 disturbed and lose YOUR peace of
20 mind because ANOTHER is attempting
21 to solve his problems through fantasy,
22 you are refusing to FORGIVE YOURSELF
23 for just this same attempt. And
24 you are holding BOTH of you AWAY
25 from truth, and from salvation. As you

3
Ur emphasizes YOUR WILLINGNESS

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T 17 C. The Forgiven World (*N 1401 9:238)


(N 9:238)(Ur 631-632)
1 FORGIVE him, you RESTORE to truth what
2 was denied by BOTH OF YOU. And you
3 WILL see forgiveness where YOU have
4 given it. (632) - 459 -
5
6 T 17 C 1. Can 4 you imagine how
7 beautiful those you forgive will look to
8 you? In no fantasy have you ever
9 seen anything so lovely. Nothing
10 you see here, sleeping or waking, comes
11 near to such loveliness, and nothing will you
12 value like unto this, nor hold so
13 dear. Nothing that you remember, that
14 made your heart seem to sing with joy,
15 happiness, will has ever brought
16 you even a little part of the happiness
17 this sight will bring you. FOR YOU WILL
18 SEE THE SON OF GOD. You will behold
19 the beauty that the Holy Spirit loves to
20 look upon, and that He thanks the
21 Father for. He was created to see
22 this FOR YOU, until you learned to
23 see it for yourself. And all His
24 teaching leads to seeing it and giving
25 thanks with Him.

4
Ur inserts “January 13, 1967.”

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(N 9:239)(Ur 632)
1 T 17 C 2. This loveliness is NOT a fantasy. It is the
2 real world, bright, and clean and new,
3 with everything sparkling under the open
4 sun. Nothing is hidden here, for
5 everything has BEEN forgiven, and there ARE
6 no fantasies to hide the truth. The
7 bridge between that world and this is SO
8 little and SO easy to cross that you
9 could not believe it is the meeting
10 place of worlds so different. Yet
11 this little bridge is the strongest thing
12 that touches on this world at all. This
13 little step, so small it has escaped
14 your notice, is a stride through
15 time into eternity, and beyond all
16 ugliness, into beauty that will enchant
17 you, and will never cease to cause you
18 wonderment at its perfection.
19 T 17 C 3. This step, the smallest ever
20 taken by anything, is still the
21 greatest accomplishment of all, in
22 God’s plan of Atonement. All
23 else is learned, but THIS is GIVEN,
24 complete and wholly perfect. No-one
25 but Him Who PLANNED salvation could

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(N 9:240)(Ur 632-633)
1 complete it thus. The real world, in
2 its loveliness, YOU learn to reach. Fantasies
3 are all undone, no-one and nothing remains
4 still bound by them, and, by YOUR OWN
5 forgiveness, you are FREE TO (633)- 460 - SEE. And
6 WHAT you see is only what YOU HAVE
7 MADE, with the blessing of your forgiveness
8 on it. And 5 with this final blessing
9 of God’s Son UPON HIMSELF, the
10 REAL perception, born of the new perspective
11 he has learned, has served its
12 purpose.
13 T 17 C 4. The stars will disappear in light,
14 and the sun, which opened up the world
15 to beauty, will vanish. Perception
16 will be meaningless, when it has been
17 perfected. For everything that has
18 been used for learning, will have no
19 function. Nothing will ever
20 change; no shifts nor shadings,
21 no differences, no variations that
22 made perception possible, will
23 occur. The perception of the real world will
24 be so short, that you will barely have
25 time to thank God for it. For

5
Ur inserts a comma

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(N 9:241)(Ur 634)
1 God will take the last step swiftly, when
2 you have reached the real world, and have been
3 made ready for Him.
4 T 17 C 5. The real world is attained simply
5 by the COMPLETE forgiveness of the old; the world
6 you see WITHOUT forgiveness. The Great
7 Transformer of perception will undertake
8 WITH you the careful searching of the mind
9 that MADE this world, and uncover TO YOU
10 the SEEMING reasons for your making it.
11 In the light of the REAL reason that He
12 brings, as you follow Him, He will
13 SHOW you that there is NO reason here
14 at all. Each spot HIS reason
15 touches, grows alive with beauty. And
16 what SEEMED ugly, in the darkness of your
17 LACK of reason, is suddenly released
18 to loveliness. Not even what the Son
19 of God made in insanity, could be
20 without a hidden spark of beauty,
21 that gentleness could release.
22 T 17 C 6. All this beauty will rise to
23 bless your sight, as you look upon the
24 world with forgiving eyes. For
25 forgiveness literally TRANSFORMS vision,

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(N 9:242)(Ur 633-634)
1 and lets you see the real world, reaching
2 quietly and gently across chaos, and
3 removing all illusions that had
4 twisted your perception, and fixed it on (634)- 461 – the
5 past. The smallest leaf becomes a
6 thing of wonder, and a blade of grass
7 a sign of God’s perfection. From the
8 forgiven world, the Son of God is
9 lifted easily to his home. And
10 there, he knows that he has ALWAYS
11 rested there in peace. T 17 C 7. Even salvation
12 will become a dream, and vanish from
13 his mind. For salvation IS the end
14 of dreams, and 6 with the closing of the dream,
15 will have no meaning. Who, awake in
16 Heaven, COULD dream that there could
17 ever be NEED of salvation? How
18 much do you WANT salvation?
19 It will GIVE you the real world, trembling
20 with readiness to BE given you. The
21 eagerness of the Holy Spirit to give you this, is
22 so intense He would not wait,
23 although He waits in patience.
24 MEET His patience with your IMpatience
25 at delay in meeting Him. Go

6
Ur inserts a comma

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(N 9:243)(Ur 634-635)
1 out in gladness to meet with your Redeemer,
2 and walk with Him, in trust, out of this
3 world, and into the real world of
4 beauty and forgiveness. (635)- 462 -
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25

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T 17 D. Shadows of the Past (*N 1407 9:244)


(N 9:244)(Ur 635)
1 T 17 D 1. To 7 forgive is merely to remember ONLY
2 the LOVING thoughts you gave in the past, and those
3 that were given you. ALL the rest, must be
4 forgotten. Forgiveness is a selective
5 remembering, based NOT on YOUR selection.
6 For the shadow figures YOU would make
7 immortal, ARE “enemies” of reality. Be
8 willing to forgive the Son of God for what
9 he did NOT do. The shadow figures are the
10 witnesses you bring WITH you, to demonstrate
11 he DID what he DID NOT. BECAUSE
12 you brought them, YOU WILL HEAR THEM. And
13 you who KEPT them BY YOUR OWN SELECTION,
14 do NOT understand how they came into
15 your minds, and what their purpose is.
16 T 17 D 2. THEY REPRESENT THE EVIL THAT YOU
17 THINK WAS DONE TO YOU. You bring them
18 with you ONLY that you may "return" evil
19 FOR evil, in hope hoping that THEIR
20 witness will enable you to think
21 guiltily of another, and NOT harm yourself.
22 They speak so clearly for the separation, that
23 no-one NOT obsessed with KEEPING
24 separation, COULD hear them otherwise.

7
Ur inserts “January 15, 1967.”

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(N 9:245)(Ur 635)
1 They offer you the “reasons” why you should enter
2 into unholy alliances, which support the ego’s
3 goals, and make your relationships the witness
4 to ITS power. It is these shadow figures which
5 would MAKE THE EGO HOLY in your sight, and
6 teach you what you do to keep IT safe, is really LOVE.
7 T 17 D 3. The shadow figures ALWAYS speak
8 for vengeance, and ALL relationships
9 into which they enter, are totally insane.
10 WITHOUT EXCEPTION, these relationships have, AS THEIR
11 PURPOSE, the EXCLUSION of the reality truth about
12 the other, and the reality AND OF YOURSELF. That
13 is why you see 8 IN BOTH what is not there,
14 and MAKE of both the slaves of vengeance.
15 And why whatever reminds you of your
16 PAST grievances, no matter how
17 distorted the associations by which you
18 ARRIVE at the remembrance may be,
19 ATTRACTS you, and seems to you to go by the
20 name of love. And, finally, why
21 all such relationships become the attempt at
22 union THROUGH THE BODY, for ONLY bodies
23 CAN be seen as means for vengeance.

8
Ur inserts a comma here

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(N 9:246)(Ur 635-636)
1 T 17 D 4. That bodies are central to all
2 unholy relationships is evident. Your
3 OWN experience has taught you this. But
4 what you do NOT realize, are (636)- 463 - ALL the reasons
5 that go to MAKE the relationship unholy. For
6 UNholiness seeks to RE-INFORCE itself, by
7 gathering TO itself, what it perceives as
8 LIKE itself, as holiness does. In the
9 unholy relationship, it is NOT the body of the OTHER with which the
10 union is attempted, but the bodies of those
11 WHO ARE NOT THERE AT ALL. Even the BODY of the
12 other, ALREADY a severely limited perception
13 of him, is NOT the central focus as it is,
14 or in entirety. What can be used for
15 fantasies of vengeance, and what can be
16 most readily associated with those on
17 whom vengeance is REALLY sought, are
18 centered on, and SEPARATED OFF, as being the only
19 parts OF VALUE.
20 T 17 D 5. Every step taken in the making,
21 the maintaining, and finally the breaking off of
22 the unholy relationship, is a move toward further
23 fragmentation and unreality. The shadow
24 figures enter more and more, and the one
25 in whom they SEEM to be, DECREASES

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(N 9:247)(Ur 636)
1 in importance. Time is indeed unkind to the
2 unholy relationship. For time IS cruel in the ego’s
3 hands, as it is kind when used for
4 gentleness. The attraction of the unholy relationship
5 begins to fade and to be questioned, almost
6 at once. Once it is formed, doubt
7 MUST enter in, because its purpose
8 IS impossible. The only such relationships
9 which RETAIN the fantasies which center
10 on them, are the ones which have been
11 DREAMED of, but have NOT been made at
12 all. T 17 D 6. Where NO reality has entered, there is
13 NOTHING to intrude upon the DREAM of happiness.
14 But consider what this means; the more
15 of the REALITY that enters into the unholy
16 relationship, the LESS SATISFYING it becomes. And the
17 more the FANTASIES can encompass, the
18 greater the satisfaction seems to be. The “ideal”
19 of the unholy relationship thus becomes one in which the
20 REALITY of the other does not enter
21 at all, 9 to “spoil” the dream. And the
22 LESS the other REALLY brings to it, the
23 “better” it becomes. Thus, ?does? the
24 attempt at union becomes a way of
25 EXCLUDING even the one with whom the union

9
Ur emphasizes ENTER AT ALL

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(N 9:248)(Ur 636-637)
1 was sought. For it was FORMED to get him
2 OUT of it, 10 and join with fantasies in
3 uninterrupted “bliss.” (637)- 464 –
4 T 17 D 7. How can the Holy Spirit bring HIS interpretation
5 of the body, as a means of communicating into
6 a relationships whose ONLY purpose is
7 SEPARATION from reality? What forgiveness
8 IS, enables Him to do so. If all
9 but loving thoughts have been forgotten,
10 what remains IS eternal, and the TRANSFORMED
11 past is made LIKE THE PRESENT. No longer
12 does the past CONFLICT with now. THIS
13 continuity EXTENDS the present, by
14 increasing its reality, AND ITS VALUE, in
15 your perception of it. In these loving thoughts
16 is the spark of beauty, hidden in the
17 ugliness of the unholy relationship in which the
18 HATRED is remembered, yet there to
19 COME ALIVE as the relationship is
20 given to Him Who GIVES it life and
21 beauty.
22 T 17 D 8. That is why Atonement
23 centers ON THE PAST, which is the SOURCE
24 of separation, and where it must be
25 undone. For separation must be

10
Ur emphasizes FORMED to GET HIM OUT OF IT

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(N 9:249)(Ur 637)
1 corrected WHERE IT WAS MADE. The EGO seeks
2 to “resolve” ITS problems, NOT at their
3 source, but where they were NOT made. And
4 thus it seeks to guarantee there WILL be
5 no solution. The Holy Spirit wills only to
6 make HIS resolutions complete and
7 perfect. And so He seeks and FINDS
8 the source of problems WHERE IT IS, and
9 there UNDOES it. And, with each step
10 in HIS undoing, is the SEPARATION more
11 and more undone, and UNION brought closer. HE
12 is not at all confused by ANY “reason” 11
13 for separation. ALL He perceives in it is
14 that it MUST BE UNDONE.
15 T 17 D 9. Let Him uncover the hidden
16 spark of beauty in your relationships,
17 and SHOW it to you. Its loveliness will
18 so attract you, that you will be
19 unwilling ever to lose the sight of it
20 again. And you will LET it transform
21 the relationship, so you can see it more
22 and more. For you will want it more
23 and more, and become increasingly unwilling
24 to LET it be hidden from you.
25 And you will learn to seek for, and

11
Ur changes “reason” to “reasons”

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(N 9:250)(Ur 637-638)
1 ESTABLISH, conditions in which this, beauty CAN be
2 seen. All this you will do gladly, if you but
3 let Him hold the spark before you, to
4 light your way, and make it CLEAR to you.
5 T 17 D 10. God’s Son is one. And
6 whom God has JOINED as one, the
7 ego CANNOT break apart. 12 The spark of
8 holiness MUST be safe, however
9 hidden it may be,(638)- 465 - in EVERY relationship.
10 For the Creator of the one relationship,
11 has LEFT no part of it without
12 HIMSELF. THIS is the only part of the
13 relationship the Holy Spirit sees, because He
14 knows that ONLY this is true. YOU
15 have made the relationship unreal, and
16 THEREFORE unholy, by seeing it WHERE
17 it is not, and as it IS not. Give
18 the past to Him Who can change YOUR
19 mind about it, FOR you. But first,
20 be SURE you fully realize what YOU have
21 made the past to REPRESENT, and why.
22 T 17 D 11. In brief, the past is NOW your
23 justification for entering into a
24 continuing, unholy alliance with the
25 ego AGAINST THE PRESENT. For the

12
Matthew 19:6 So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder.

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(N 9:251)(Ur 638)
1 present IS forgiveness. Therefore, the relationships which
2 the unholy alliance dictates are not
3 perceived NOR FELT as now. Yet the
4 frame of reference to which the present is REFERRED
5 for meaning, is an ILLUSION of the past, in
6 which those elements which FIT the purpose of
7 the unholy alliance are retained AND
8 ALL THE REST LET GO. And what is
9 thus LET GO, 13 is all the truth the past
10 could ever OFFER to the present, as
11 witnesses for ITS reality, while what
12 is KEPT, but witnesses to the reality of dreams.
13 T 17 D 12. It is still up to you to choose to
14 be willing to join with truth or illusion.
15 But remember that to choose ONE, is
16 to LET THE OTHER GO. Which one you
17 choose, YOU will endow with beauty and
18 reality, because the choice DEPENDS on
19 which you value more. The spark of
20 beauty, or the veil of ugliness; the
21 real world, or the world of guilt
22 and fear; truth or illusion; freedom
23 or slavery, - it is all the same.
24 For you can NEVER choose EXCEPT
25 between God and the ego. Thought-systems

13
UR drops the emphasis here

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(N 9:252)(Ur 638-639)
1 are but true or false, and all their ATTRIBUTES
2 come simply from what they ARE. Only
3 the Thoughts of God ARE true. And all
4 that follows FROM them, COMES FROM
5 what they are, and is as true as
6 is the holy Source from which they come.
7 T 17 D 13. My holy brothers, I would
8 enter into all your relationships, and
9 step between you and your fantasies. Let
10 MY relationship to you be REAL to you, and let me
11 bring REALITY to your perception of your brothers. They
12 (639)- 466 - were not created to enable you to
13 HURT yourselves. through them. They were
14 created to CREATE with you. This is the
15 truth that I would interpose,
16 between you and your goal of madness.
17 Be not separate from me, and let
18 not the holy purpose of Atonement
19 be lost to you, in dreams of
20 vengeance. Relationships in which
21 such dreams are cherished have
22 EXCLUDED me. Let me enter, in
23 the Name of God, and bring YOU peace,
24 that YOU may offer peace to me. (640)467

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T 17 E. Perception and the Two Worlds (*N 1416 9:253)


(N 9:253)(Ur 640)
1 T 17 E 1. God 14 established His
2 relationship with you TO MAKE YOU HAPPY, and nothing
3 YOU do which does NOT share His purpose
4 CAN be real. The purpose GOD ascribed to
5 anything IS its only function. Because
6 of HIS reason for creating HIS relationship
7 with you, the function of relationships became
8 forever “to make happy.” AND
9 NOTHING ELSE. To fulfill this function, you
10 relate to your creations as GOD to HIS. For
11 nothing God created is APART from
12 happiness, and nothing God created but
13 wills would EXTEND happiness, as its
14 Creator did. Whatever fulfills this
15 function NOT, CANNOT BE REAL.
16 T 17 E 2. In this world, it is impossible to
17 create. Yet it IS possible to make
18 happy. We have said repeatedly that the
19 Holy Spirit would not DEPRIVE you of your
20 special relationships, but would TRANSFORM them.
21 And by that, all that is meant is
22 that He will RESTORE to them the function
23 that was GIVEN them, by God. The function
24 YOU have given them is clearly NOT to

14
Ur inserts “January 17, 1967”

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(N 9:254)(Ur 640-641)
1 make happy. But the holy relationship
2 SHARES God’s purpose, rather than aiming
3 to creat make a SUBSTITUTE for it. Every
4 special relationship that YOU have made IS a substitute
5 for God’s Will, and glorifies yours instead
6 of His, BECAUSE OF THE DELUSION THEY ARE DIFFERENT.
7 T 17 E 3. You have VERY REAL relationships, even in this
8 world, which you do not recognize, simply
9 because you have raised their SUBSTITUTES to such
10 predominance that, when truth calls to
11 you, as it does constantly, YOU ANSWER
12 WITH A SUBSTITUTE. Every special relationship
13 which you have ever undertaken has, as its
14 fundamental purpose, the aim of
15 occupying your minds so completely that
16 YOU WILL NOT HEAR the call of truth. In a
17 sense, the special relationship was the EGO'S answer to
18 the creation of the Holy Spirit, Who was God’s
19 Answer to the separation. For, although the ego
20 did not understand WHAT had been created,
21 it WAS aware of threat. (641)468
22 T 17 E 4. The whole defense system
23 that the ego evolved, to PROTECT the
24 separation from the Holy Spirit, was in response to the

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(N 9:255)(Ur 641)
1 Gift with which God blessed it, and BY His
2 blessing enabled it to be HEALED. This
3 Blessing holds, WITHIN ITSELF, the truth
4 about everything. And the truth is that
5 the Holy Spirit IS in close relationship with you, because, in Him 15
6 is your relationship with God restored to you. The relationship
7 with Him has never been broken, because
8 the Holy Spirit has not been separate from
9 anyone SINCE the separation. And through Him,
10 have all your holy relationships been carefully
11 preserved, to serve God’s purpose FOR you.
12 T 17 E 5. The ego IS hyperalert to threat,
13 and the part of your mind into which the ego was
14 accepted is VERY anxious to preserve its
15 reason, AS IT SEES IT. It does NOT
16 realize that it is totally insane. And
17 YOU must realize JUST WHAT THIS MEANS,
18 if YOU would be restored to sanity. The
19 insane PROTECT their thought systems,
20 BUT THEY DO IT INSANELY. And
21 ALL their defenses are AS INSANE AS
22 WHAT THEY ARE SUPPOSED TO PROTECT.
23 The separation has NOTHING in it, no PART,
24 NO “reason,” and NO attribute, that is
25 NOT insane. And its “protection” IS

15
UR inserts a comma

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(N 9:256)(Ur 641-642)
1 part of it, as insane as the whole.
2 T 17 E 6. The special relationship, which is its chief
3 defense, MUST therefore be insane. You have but
4 little difficulty now in realizing that the
5 thought-system it protects, is but a
6 system of delusions. You recognize, at
7 least in general terms, that the ego is
8 insane. But the special relationship still
9 seems to you somehow TO BE DIFFERENT.
10 Yet we have looked at it far closer than
11 at many other ASPECTS of the ego’s
12 thought-system which you have been more willing
13 to let go. While this ONE remains, you
14 will not LET the others go. FOR THIS ONE
15 IS NOT DIFFERENT. RETAIN this one, and you HAVE retained
16 the whole. (642)469
17 T 17 E 7. It is essential to realize that ALL
18 defenses DO what they would DEFEND.
19 The underlying basis for their effectiveness
20 is that they OFFER what they defend.
21 What they defend is placed IN them
22 for safe-keeping, and as THEY operate,
23 THEY BRING IT TO YOU. Every defense
24 operates BY GIVING GIFTS, and the gift is
25 ALWAYS a miniature of the thought-system

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(N 9:257)(Ur 642)
1 the defense protects, set in a golden frame. The
2 frame is very elaborate, all set with jewels,
3 and deeply carved and polished. Its purpose is
4 to be of value IN ITSELF, and to divert YOUR
5 attention from what it encloses. But
6 the frame WITHOUT the picture, you CANNOT have.
7 Defenses operate TO MAKE YOU THINK YOU CAN.
8 T 17 E 8. The special relationship has the most imposing
9 and deceptive frame of all the defenses
10 that the ego uses. Its thought-system
11 is offered here, surrounded by a
12 frame so heavy and so elaborate, that
13 the picture is almost obliterated by its
14 imposing structure. Into the frame are
15 woven all sorts of fanciful and
16 fragmented illusions of love, set with
17 dreams of sacrifice and self-aggrandizement,
18 and interlaced with gilded threads of self-
19 destruction. The glitter of blood shines like
20 rubies, and the tears are faceted like
21 diamonds, and gleam in the dim light in which the
22 offering is made.
23 T 17 E 9. LOOK AT THE PICTURE. Do
24 NOT let the frame distract you. This gift

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(N 9:258)(Ur 642-643)
1 is given you for your damnation, and if you TAKE it,
2 you WILL believe that you are damned. YOU CANNOT
3 HAVE THE FRAME WITHOUT THE PICTURE. What you
4 VALUE is the FRAME, for THERE you see no
5 conflict. But the frame is only the wrapping
6 for the GIFT of conflict. THE FRAME IS NOT THE
7 GIFT. Be not deceived by the most
8 superficial ASPECTS of this thought-
9 system, for these aspects enclose the
10 whole, complete with EVERY aspect. Death
11 lies in this glittering gift. Let not your gaze
12 dwell on the hypnotic gleaming of the frame.
13 LOOK AT THE PICTURE, and realize that DEATH is offered you. (643)470
14 T 17 E 10. That is why the holy instant is so important
15 in the defense of truth. The truth
16 itself NEEDS no defense, but YOU
17 DO need to be protected defense
18 against your own ACCEPTANCE of the gift of
19 death. When you who ARE truth 16
20 accept an idea so DANGEROUS to
21 truth, YOU THREATEN TRUTH WITH DESTRUCTION.
22 And YOUR defense must now be
23 undertaken, TO KEEP TRUTH WHOLE.
24 The power of Heaven, the Love of God, the
25 tears of Christ and the joy of His

16
Ur inserts a comma

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(N 9:259)(Ur 643-644)
1 Eternal Spirit are marshalled to defend
2 you from your own attack. For you attack
3 THEM, being PART of them, and they must
4 SAVE you, for they love themselves.
5 T 17 E 11. The Holy instant is a miniature of Heaven,
6 sent you FROM Heaven. It is a
7 picture, too, set in a frame. But if you
8 accept THIS gift, you will NOT see the frame
9 at all, because the gift can only BE
10 accepted through your willingness to focus ALL
11 your attention ON THE GIFT. 17 The holy instant is
12 a miniature of eternity. It is a picture
13 of timelessness, set in a frame of time.
14 If you focus on the picture, you will realize
15 that it was only the frame that made you
16 THINK it was a picture. WITHOUT the frame,
17 the picture IS SEEN AS WHAT IT REPRESENTS.
18 For, as the whole thought-system of the ego lies
19 in ITS gifts, so the whole of Heaven lies in
20 this picture ? gift instant, borrowed from
21 eternity, and set in time for YOU. (644)471
22 T 17 E 12. Two gifts are offered you.
23 Each is complete, and cannot be partially
24 accepted. Each is a picture of

17
Ur has “PICTURE” instead of “GIFT”

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(N 9:260)(Ur 644)
1 all that you can have, SEEN VERY DIFFERENTLY. You
2 CANNOT compare their value by comparing
3 a picture to a frame. It MUST be the
4 PICTURES ONLY that you compare, or the
5 comparison is wholly without meaning.
6 Remember that it is the picture that is the
7 gift. And ONLY on this basis are you
8 REALLY free to choose. LOOK AT THE
9 PICTURES. BOTH of them. One is a
10 tiny picture, hard to see at all beneath
11 the heavy shadows of its enormous and dis-
12 proportionate enclosure. The other is lightly
13 framed, and hung in light, lovely to look
14 upon for what it IS.
15 T 17 E 13. You who have tried so hard, and are
16 STILL trying, to fit the better
17 picture into the wrong frame, and so combine
18 what cannot BE combined, accept this and be
19 glad; These pictures are each framed
20 perfectly, for what they represent.
21 One is FRAMED to be out of focus, and
22 NOT seen. The other is framed for perfect
23 clarity. The picture of darkness and of
24 death grows less convincing as you
25 search it out amid its wrappings. As

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(N 9:261)(Ur 644-645)
1 each senseless stone that SEEMS to shine
2 in darkness from the frame is EXPOSED TO LIGHT,
3 it becomes dull and lifeless, and ceases to distract you
4 from the picture. And finally, you look upon the
5 PICTURE ITSELF, seeing at last that, unprotected
6 by its FRAME, it HAS no meaning.
7 T 17 E 14. The other picture is lightly framed, for
8 time cannot contain eternity. There is NO
9 distraction here. The picture of Heaven and
10 eternity grows MORE convincing, as you
11 look at it. (645)472 And now, by REAL
12 comparison, a TRANSFORMATION of both
13 pictures can at last occur. And each is
14 given its RIGHTFUL place, when both are
15 seen IN RELATION TO EACH OTHER. The dark picture,
16 BROUGHT TO LIGHT, is NOT perceived as fearful. But
17 the fact that IT IS JUST A PICTURE is brought
18 home at last. And what you SEE there,
19 YOU will recognize as what it is; a picture
20 of what YOU THOUGHT WAS REAL, and nothing
21 more. For, BEHIND this picture, YOU WILL SEE NOTHING.
22 T 17 E 15. The picture of light, in clear-cut and
23 unmistakable contrast, is transformed
24 into what lies BEYOND the picture. As
25 you look on THIS, you realize that IT IS NOT A

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(N 9:262)(Ur 645)
1 PICTURE, but a reality. This is no figured
2 REPRESENTATION of a thought-system, but
3 the Thought Itself. What IT
4 represents is THERE. The frame fades
5 gently, and God rises to your remembrance,
6 offering you the whole of creation, in exchange
7 for your little picture, wholly without value,
8 and entirely deprived of meaning. As God
9 ascends into HIS rightful place and you
10 to yours, you will experience again the
11 MEANING of relationship, and know it to be true.
12 T 17 E 16. Let us ascend, in peace
13 together, to the Father, by giving HIM
14 ascendance in our minds. We will
15 gain EVERYTHING by giving HIM the
16 power and the glory, and keeping NO
17 illusions of where they are. They
18 ARE in us, through HIS ascendance. What
19 He has given is HIS. It shines in
20 every part of Him, as in the Whole.
21 The whole reality of your relationship with Him lies
22 in OUR relationship to one another. The holy instant
23 shines alike on ALL relationships,
24 for in it, they ARE one. For here
25 is only healing, ALREADY complete and

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(N 9:263)(Ur 645-646)
1 perfect. For here is God, and where HE is,
2 only the perfect and complete CAN be. (646)473
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25

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T 17 F. The Healed Relationship (*N 1427 9:264)


(N 9:264)(Ur 646)
1 T 17 F 1. The 18 holy relationship is the EXPRESSION of the holy instant, in
2 living in this world. Like EVERYTHING about
3 salvation, the holy instant is a PRACTICAL device,
4 WITNESSED by its results. The holy instant
5 NEVER fails. The EXPERIENCE of it is ALWAYS
6 felt. But, without EXPRESSION, IT IS NOT
7 REMEMBERED. The holy relationship is a constant
8 reminder of the experience in which the relationship became
9 what it is. And, as the UNholy
10 relationship is a continuing hymn of hate
11 in praise of ITS maker, so is the holy
12 relationship a hymn of happy song of
13 praise to the REDEEMER of relationships. The holy
14 relationship, a MAJOR step toward the perception of the
15 real world, is LEARNED. It is the old,
16 unholy relationship, transformed and seen anew.
17 T 17 F 2. The holy relationship is a phenomenal
18 teaching accomplishment. In all its
19 aspects, as it begins, develops, and
20 becomes accomplished, it represents the
21 REVERSAL of the unholy relationship. Be
22 comforted in this; The ONLY difficult phase
23 is the beginning. For here, the GOAL of the relationship
24 is abruptly shifted to the EXACT OPPOSITE
25 of what it was. This is the FIRST result of

18
Ur inserts “January 18, 1968”

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(N 9:265)(Ur 646-647)
1 OFFERING the relationship to the Holy Spirit, to use for HIS purposes.
2 This invitation is ACCEPTED IMMEDIATELY, and the Holy Spirit wastes
3 no time in introducing the practical results of
4 asking Him to enter. AT ONCE, HIS
5 goal REPLACES yours.
6 T 17 F 3. This is accomplished very rapidly.
7 But it makes the relationship seem disturbed,
8 disjunctive and even quite distressing.
9 The reason is quite clear. For the relationship, AS
10 IT IS, is out of line with its own
11 goal, and clearly unsuited to the purpose
12 that has been ACCEPTED for it. In
13 its UNholy condition, YOUR goal was all that
14 SEEMED to give it meaning. Now, it
15 seems to make NO sense. Many
16 relationships have been broken off at this point, and
17 the pursuit of the old goal re-established
18 in ANOTHER relationship. For, once the unholy relationship
19 has ACCEPTED the goal of holiness, it can (647)474
20 never again be what it was.
21 T 17 F 4. The temptation of the ego becomes extremely
22 intense, with this shift in goals. For
23 the relationship has NOT, as yet, been changed
24 sufficiently to make its former goal
25 completely WITHOUT attraction, and its

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(N 9:266)(Ur 647)
1 structure is “threatened” by the recognition of
2 its inappropriateness for meeting its new
3 purpose. The conflict between the goal and
4 the structure of the relationship is SO apparent that
5 they CANNOT co-exist. Yet now, THE GOAL WILL NOT BE
6 CHANGED. Set firmly in the unholy relationship,
7 there IS no course except to CHANGE THE
8 RELATIONSHIP to find fit the goal. Until this
9 HAPPY solution is seen and accepted as
10 the ONLY WAY OUT of this conflict, the RELATIONSHIP
11 seems to be severely strained.
12 T 17 F 5. It would NOT be kinder to
13 shift the goal more slowly. For the
14 CONTRAST would be obscured, and the
15 ego given time to re-interpret
16 each slow step, according to its
17 liking. Only a radical shift
18 in purpose COULD induce a
19 COMPLETE change of mind about
20 what the whole relationship IS FOR. As
21 this change develops, and is finally
22 accomplished, it grows increasingly
23 beneficent and joyous. But, at the
24 beginning, the situation is experienced as very
25 precarious. A relationship, undertaken

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(N 9:267)(Ur 647-648)
1 by two individuals for their unholy purposes,
2 suddenly has HOLINESS for its goal.
3 T 17 F 6. As these two CONTEMPLATE their
4 relationship from the point of view of this new
5 purpose, they are inevitably appalled.
6 Their perception of the relationship may even become
7 quite disorganized. And yet, the
8 FORMER organization of their perception, no
9 longer serves the purpose THEY have
10 agreed to set. THIS IS THE TIME
11 FOR FAITH. You LET this goal be
12 set for you. That WAS an act of
13 faith. Do not ABANDON faith,
14 now that the REWARDS of faith are
15 being introduced. If you believed the
16 Holy Spirit was THERE to ACCEPT the relationship, why
17 would you now not STILL believe that He
18 is there, (648)475 to PURIFY what He has taken
19 under His guidance?
20 T 17 F 7. Have faith in EACH OTHER in
21 what but SEEMS to be a trying
22 time. THE GOAL IS SET. And
23 your relationship has SANITY as its
24 purpose. Now you find yourselves
25 in an INSANE relationship, RECOGNIZED as such

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(N 9:268)(Ur 648)
1 IN THE LIGHT OF ITS GOAL. Now the ego counsels
2 thus; substitute for this ANOTHER relationship, to which your
3 FORMER goal was QUITE appropriate. You can
4 ESCAPE from your distress, ONLY BY GETTING
5 RID OF EACH OTHER. You need not part
6 entirely, if you choose not to do so. But
7 you MUST exclude MAJOR AREAS of
8 fantasy FROM each other, TO SAVE YOUR
9 SANITY.
10 T 17 F 8. Hear not this now! Have
11 faith in Him Who ANSWERED you.
12 He heard; has He not been very
13 explicit in His answer? You are
14 NOT now wholly insane. Can you
15 DENY that He HAS given a MOST
16 explicit statement? Now He
17 asks for faith a little longer,
18 even in bewilderment. For this
19 will go, and you will see the JUSTIFICATION
20 for your faith emerge, to bring you
21 shining conviction. Abandon Him
22 not now, NOR EACH OTHER. This relationship
23 HAS BEEN reborn as holy. Accept with
24 gladness what you do not understand, and
25 LET it be explained to you, as you

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(N 9:269)(Ur 648-649)
1 perceive its purpose work in it, to MAKE
2 it holy.
3 T 17 F 9. You will find many opportunities to blame
4 EACH OTHER for the “failure” of your relationship. For it will
5 seem, at times, to have NO purpose. A
6 sense of aimlessness will come to haunt
7 you, and to remind you of all the ways you
8 once SOUGHT for satisfaction, and THOUGHT
9 you found it. Forget not now the misery
10 you REALLY found. And do not now
11 breathe life into your failing egos. For your
12 relationship has NOT been disrupted. IT HAS
13 BEEN SAVED. You are very new in the ways
14 of salvation, and think you have LOST your way.
15 YOUR way IS lost, but think not this is
16 LOSS. (649)476 T 17 F 10. In your newness, remember that you have
17 started again, TOGETHER. And take each
18 other’s hand, to walk together along a
19 road far more familiar than you now believe.
20 Is it not certain, that you will remember a goal
21 unchanged throughout eternity? For you
22 have chosen but the goal of God, from which your
23 true intent was NEVER absent. Throughout
24 the Sonship is the song of freedom heard,

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(N 9:270)(Ur 649)
1 in joyous echo of your choice. You have joined with
2 many, in the holy instant, and THEY have joined with you.
3 Think not your choice will leave YOU comfortless.
4 For God Himself has blessed your special
5 relationship. JOIN in His blessing, and withhold
6 not yours. upon it. 19 For all it needs
7 now IS your blessing, that you may see
8 that in it rests salvation. T 17 F 11. Condemn
9 salvation not, for it HAS come to you. And
10 welcome it TOGETHER, for it has come to
11 JOIN you both together, in a relationship in which ALL
12 the Sonship is together blessed.
13 You undertook, TOGETHER to invite
14 the Holy Spirit into your relationship. He could not have
15 entered otherwise. And, though you have
16 made many mistakes since then,
17 you have also made enormous
18 efforts to help Him do His work.
19 And He has NOT been lacking
20 in appreciation for all you have done for
21 Him, nor does He see the mistakes
22 at all. T 17 F 12. Have you been similarly
23 grateful to each other? Have you con-
24 sistently appreciated the GOOD efforts,
25 and OVERLOOKED mistakes? Or has your

19
While crossed out in the Notes as shown, the words “upon it” were added to the Urtext manuscript.

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(N 9:271)(Ur 649-650)
1 appreciation flickered and grown dim, in what
2 SEEMED to be the LIGHT of the mistakes?
3 You are now entering upon a
4 campaign to blame EACH OTHER for the
5 discomfort of the situation in which you find
6 yourselves. And by this LACK of
7 thanks and gratitude, you make YOURSELVES
8 unable to EXPRESS the holy instant, and thus
9 you lose sight of it. The experience of
10 an instant, HOWEVER compelling (650)477 it
11 may be, is easily forgotten, if
12 you allow time to close over it.
13 It must be kept shining and
14 gracious, in your awareness of time,
15 but not CONCEALED within it. The
16 instant remains. But where are YOU?
17 T 17 F 13. To give thanks to each other is to
18 APPRECIATE the holy instant, and thus enable
19 its RESULTS to be accepted AND SHARED.
20 To ATTACK each other is not to LOSE the
21 instant, but TO MAKE IT POWERLESS IN
22 ITS EFFECTS. You HAVE received the holy instant, but you
23 have established a condition IN WHICH YOU CANNOT USE
24 IT. As a result, you do not realize
25 that it is WITH YOU STILL. And, by CUTTING

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(N 9:272)(Ur 650)
1 YOURSELF OFF from its EXPRESSION, you have
2 denied yourself its benefit. You REINFORCE
3 this, every time YOU ATTACK EACH OTHER, for the
4 attack MUST blind you to YOURSELF. And
5 it IS impossible to DENY yourself, and
6 recognize what has been given, and RECEIVED
7 by you.
8 T 17 F 14. You stand together in the holy Presence
9 of Truth Itself. Here is the goal, together
10 WITH you. Think you not the goal ITSELF
11 will gladly arrange the MEANS for its
12 accomplishment? It is just this
13 same DISCREPANCY between the purpose
14 that has BEEN accepted and the means
15 as they stand now, that SEEMS to
16 make you suffer, but which makes
17 Heaven glad. If Heaven were
18 OUTSIDE you, you could NOT share in
19 its gladness. But, because it is WITHIN,
20 the gladness, too, IS yours. You
21 ARE joined in purpose, but remain
22 still separate and divided on the
23 means.
24 Yet the GOAL is fixed, firm and
25 unalterable. And the means will surely

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(N 9:273)(Ur 650)
1 fall in place, BECAUSE the goal is sure. T 17 F 15. And
2 YOU will share the gladness of the Sonship
3 that it is so. As you begin to recognize,
4 and ACCEPT the gifts you have so freely given
5 to one EACH OTHER, you will also accept the
6 EFFECTS of the holy instant, and use them to
7 correct ALL your mistakes, and free you
8 from THEIR results. And, learning
9 this, you will have ALSO learned how to
10 release ALL the Sonship, and offer it in
11 gladness and thanksgiving to Him
12 Who gave you YOUR release, and Who
13 would EXTEND it through you. (651)478
14
15
16
17
18
19
20
21
22
23
24
25

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T 17 G. Practical Forgiveness (*N 1437 9:274)


(N 9:274)(Ur 651)
1 T 17 G 1. The 20 practical application of the Holy Spirit’s purpose
2 is extremely simple, but it IS unequivocal.
3 In fact, in ORDER to be simple, it MUST be
4 unequivocal. The simple is merely what
5 is EASILY UNDERSTOOD, and for this, it is
6 apparent that IT MUST BE CLEAR.
7 The setting of the Holy Spirit’s goal is GENERAL.
8 Now He will work WITH you, TO MAKE IT
9 SPECIFIC, for application IS
10 specific. There are certain VERY specific
11 guidelines He provides for ANY
12 situation, but remember that you do
13 not yet realize their universal
14 application. Therefore, it is essential, at this
15 point, to use them in each situation
16 separately, until you can more safely
17 look BEYOND each situation, in an understanding
18 far broader than you now possess.
19 T 17 G 2. In any situation in which YOU are uncertain,
20 the FIRST thing to consider, very
21 simply, is, “What do I want
22 to come of this? What is it
23 FOR?” The clarification of the goal
24 belongs at the BEGINNING, for it is this that
25 will DETERMINE the outcome. In the

20
UR inserts “Jan. 20, 1967”

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(N 9:275)(Ur 651-652)
1 ego’s procedure, this is reversed. The SITUATION
2 becomes the determiner of the outcome, WHICH CAN BE
3 ANYTHING. The reason for this disorganized
4 approach is evident. The ego does
5 not know what it WANTS to
6 come of it. It IS aware of
7 what it does NOT want, but only that.
8 It has no POSITIVE goal at all.
9 T 17 G 3. Without a clear-cut, positive
10 goal, set at the outset, the situation just
11 seems to happen, and makes no sense
12 until it has ALREADY HAPPENED.
13 Then you look BACK at it, and try to
14 piece together what it MUST have meant.
15 AND YOU WILL BE WRONG. Not only is
16 your judgment IN THE PAST, but you have no
17 idea what SHOULD have happened.
18 No goal was set, with which to bring the
19 means IN LINE. And now, the only
20 judgment LEFT to make is whether
21 or not the ego LIKES it; is it
22 acceptable, or does it call for
23 vengeance. The absence of a clear 21 criterion for
24 outcome, SET IN ADVANCE, makes understanding
25 doubtful (652)479 and evaluation impossible.

21
The word is present in the Ur but crossed out. It appears here in the Notes as an interlinear insertion

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(N 9:276)(Ur 652)
1 T 17 G 4. The value of deciding, in advance,
2 what you WANT to happen, is simply that
3 you will perceive the situation as a means to MAKE
4 it happen. You will therefore make every effort
5 to OVERLOOK what interferes with the accomplishment
6 of your objective, and concentrate on
7 everything that helps you meet it. It is
8 quite noticeable that THIS approach
9 has brought you closer to the Holy Spirit’s
10 SORTING OUT of truth and falsity. The
11 "true" becomes what can be used
12 to MEET the goal. The "false" becomes
13 the useless FROM THIS POINT OF VIEW.
14 The situation now HAS meaning, but only
15 because the goal has MADE it meaningful.
16 T 17 G 5. The goal of truth has further
17 practical advantages. If the situation is used
18 for truth and sanity, its outcome
19 MUST be peace. And this is quite
20 APART from what the outcome IS.
21 For if peace is the CONDITION of truth and
22 sanity, and CANNOT 22
23
24
25

22
This paragraph is repeated to this point in Volume 10 page 4. It’s also crossed out here in 9:276

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(N 10:3)(Ur 652-653)
1 T 17 G 5. The goal of truth has further
2 practical advantages. If the situation is used for truth and
3 sanity, its outcome MUST be peace. And this
4 is quite APART from what the outcome IS. For
5 if peace is the CONDITION of truth and sanity, and CANNOT
6 be WITHOUT them, where peace is, they MUST
7 be. Truth comes of itself. If you experience
8 PEACE, it is because the truth HAS come to you.
9 And you WILL see the outcome truly, for
10 deception can not prevail against you.
11 And you will RECOGNIZE the outcome, BECAUSE you are
12 at peace. Here, again, you see the OPPOSITE of
13 the ego’s way of looking. For the EGO believes the SITUATION 23
14 BRINGS the experience. The Holy Spirit knows the situation IS as the
15 goal determines it, and is experienced ACCORDING
16 to the goal.
17 T 17 G 6. The goal of truth REQUIRES FAITH.
18 Faith is implicit in the acceptance of the Holy Spirit’s
19 purpose. AND THIS FAITH IS ALL-INCLUSIVE.
20 Where the goal of truth is set, there faith MUST
21 be. The Holy Spirit sees the situation AS A WHOLE. The
22 goal establishes the fact that EVERYONE involved
23 in it WILL play his part in its accomplishment.
24 THIS IS INEVITABLE. No-one will fail in
25 anything. (653)480 This SEEMS to ask for faith BEYOND

23
Ur does not emphasize “situation”

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(N 10:4)(Ur 653)
1 you, and beyond what you can GIVE. But this is so
2 ONLY from the viewpoint of the ego, for the ego believes in
3 “solving” conflicts through FRAGMENTATION, and does NOT
4 perceive the situation as a whole. Therefore, it seeks to split
5 off SEGMENTS of the situation and deal with them SEPARATELY. For
6 it has faith in separation, and NOT in wholeness.
7 T 17 G 7. Confronted with any ASPECT of the situation
8 which SEEMS to be difficult, the ego will attempt to
9 TAKE THIS ASPECT ELSEWHERE, and resolve it
10 there. And it will SEEM to be successful.
11 Except that this attempt CONFLICTS WITH
12 UNITY, and MUST obscure the goal of truth.
13 And peace will not be experienced, EXCEPT
14 in fantasy. Truth has NOT come, because
15 faith has been DENIED, being WITHHELD
16 from where it rightfully belonged. Thus
17 do you LOSE the understanding of the situation the goal of truth
18 would bring. For fantasy solutions bring
19 but the ILLUSION of experience, and the illusion of
20 peace is NOT the condition in which the truth can enter.
21 T 17 G 8. The substitutes for ASPECTS of the
22 situation are the witnesses to your LACK of faith. They
23 demonstrate that you did NOT believe that the
24 solution AND THE PROBLEM were in the same
25 place. The problem WAS this lack of faith.

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T 17 H. The Need for Faith (*N 1445 10:5)


(N 10:5)(Ur 653-654)
1 And it is THIS you demonstrate, when you REMOVE
2 it from its source, and place it elsewhere.
3 As a result, YOU DO NOT SEE THE PROBLEM. Had you
4 not lacked the faith it COULD be solved, the
5 PROBLEM would be gone. And the situation would
6 have been MEANINGFUL to you, because the INTERFERENCE
7 in the way of understanding, would have been
8 removed. To remove the problem ELSEWHERE is to
9 KEEP it. For you remove yourself FROM it,
10 and MAKE it unsolvable.
11 T 17 H 1. There is NO problem in ANY situation that
12 faith will not solve. There is no SHIFT in any
13 ASPECT of the problem, but will make SOLUTION
14 IMPOSSIBLE. (654)481 For if you shift PART of a
15 problem elsewhere, the meaning of the problem
16 MUST be lost, and the SOLUTION to the problem
17 is INHERENT in its meaning. Is it not possible
18 that ALL your problems HAVE BEEN solved, but you have
19 removed YOURSELF from the solution? Yet faith
20 MUST be where something has BEEN
21 done, and where you SEE it done. A situation
22 is a relationship, being the joining of thoughts. If
23 problems are perceived, it is because the thoughts are
24 judged to be IN CONFLICT. But if the goal
25 is TRUTH, this is impossible. Some idea

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(N 10:6)(Ur 654)
1 of bodies MUST have entered, for minds can NOT attack.
2 T 17 H 2. The thought of bodies IS the sign of
3 faithlessness, for bodies CANNOT solve anything.
4 And it is their INTRUSION on the relationship, an error in
5 YOUR thoughts ABOUT the situation, that then became the
6 JUSTIFICATION for your lack of faith. You WILL
7 make this error, but be not at all concerned
8 with that. The error does not matter. But ?
9 do not USE the error to what but SEEMS
10 to be to your advantage, for that DOES matter.
11 Faithlessness brought to faith, will never
12 interfere with truth. But faithlessness
13 used AGAINST truth will ALWAYS destroy
14 faith. If you lack faith, ask that it be
15 restored WHERE IT WAS LOST, and seek not to have
16 it MADE UP TO YOU elsewhere, as if you
17 had been unjustly DEPRIVED of it.
18 T 17 H 3. Only what YOU have not given
19 CAN be lacking in ANY situation. But remember
20 this; the goal of holiness was set for YOUR
21 relationship, AND NOT BY YOU. YOU did not
22 set it, because holiness can NOT BE SEEN
23 except through faith, and your relationship was not holy BECAUSE
24 your faith in one another was so limited and little.

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(N 10:7)(Ur 654-655)
1 Your faith must grow, to meet the goal that has been
2 set. The goal’s REALITY will call this forth. For
3 you will see that peace and faith will not come
4 separately. What situation can you be in WITHOUT
5 FAITH, and remain faithful to each other?
6 EVERY situation in which (655)482 you find yourselves, is but a means
7 to meet the purpose set for YOUR relationship.
8 See it as something ELSE, and you ARE faithless.
9 T 17 H 4. USE NOT YOUR FAITHLESSNESS. Let it
10 enter, and look upon it calmly, but DO NOT
11 USE IT. Faithlessness is the servant of
12 illusion, and wholly faithful to its master.
13 USE it, and it will carry you straight to
14 illusions. Be tempted not by what it
15 offers you. It interferes, not with the goal,
16 but with the VALUE of the goal TO YOU. Accept
17 not the illusion of peace it offers, but look
18 upon its offering, and recognize it IS
19 illusion. The GOAL of illusion is as closely
20 tied to faithlessness, as faith to truth.
21 If you lack faith in ANYONE to fulfill, AND
22 PERFECTLY, his part in ANY situation dedicated
23 IN ADVANCE to truth, YOUR dedication is divided.
24 And so you have been faithless TO EACH OTHER, and
25 USED your faithlessness AGAINST each other.

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(N 10:8)(Ur 655-656)
1 T 17 H 5. No relationship is holy, unless its holiness
2 goes with it EVERYWHERE. As holiness and faith
3 go hand in hand, so must its
4 faith go everywhere WITH it. The goal’s
5 reality will call forth, AND ACCOMPLISH, every
6 miracle needed for its fulfillment. Nothing
7 too small or too enormous, nothing too
8 insignificant or too imposing, too weak or
9 too compelling, but will be gently turned
10 to its use and purpose. The universe will serve
11 it gladly, as it serves the universe. BUT
12 DO NOT INTERFERE. The power set in you, in whom
13 the Holy Spirit’s goal has been established, is so
14 far beyond your little conception of the infinite, that
15 you have no idea how great the strength that goes with you.
16 T 17 H 6. And you can use THIS in perfect safety.
17 Yet, for all its might, so great it
18 reaches past the stars and to the universe that lies
19 beyond them, your little faithlessness can make
20 IT useless, if you would use the faithlessness instead.
21 But think on this, and learn the CAUSE of
22 faithlessness; you think you hold against
23 another 24 what he has done to you. But
24 what you REALLY blame (656)483 him for is WHAT YOU DID
25 TO HIM. It is not HIS past but YOURS, you hold

24
The Urtext manuscript has the “an” crossed out and “the” penciled in. The Notes however has it as originally typed: “another.” We’re guessing
that change was made at some later date and leaving what was originally typed.

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(N 10:9)(Ur 656)
1 against him. And you lack faith in HIM, because of
2 what YOU were. Yet YOU are as innocent of what you
3 were, as HE is. What never was is causeless, and
4 IS NOT THERE to interfere with truth. There IS no cause for
5 faithlessness, but there IS a Cause for faith.
6 T 17 H 7. That Cause has entered ANY situation that
7 shares its purpose. The light of truth shines
8 from the center of the situation, and touches everyone
9 to whom the situation’s purpose calls. IT CALLS TO
10 EVERYONE. There is NO situation that does NOT
11 involve your WHOLE RELATIONSHIP, in every aspect and
12 complete in every part. You can leave NOTHING
13 of yourself outside it, and keep the situation holy.
14 For it shares the purpose of your whole
15 relationship, and derives its meaning FROM it.
16 Enter each situation with the faith that you would
17 give each other, or you ARE faithless to your own
18 relationship. YOUR faith will call the others to SHARE
19 your purpose, as this same purpose called
20 forth the faith in you.
21 T 17 H 8. And you will see the means you once
22 employed to lead you to illusions, transformed
23 to means for truth. Truth calls for faith,
24 and faith makes room FOR TRUTH. When
25 the Holy Spirit CHANGED the purpose of your relationship by exchanging

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T 17 I. The Conditions of Forgiveness (*N 1450 10:10)


(N 10:10)(Ur 656-657)
1 yours for His, the goal He placed there WAS extended
2 to every situation in which you entered, or will EVER enter.
3 And EVERY situation was thus MADE FREE of the past,
4 which WOULD have made it purposeLESS. You
5 CALL FOR faith, because of Him Who walks with
6 you in every situation. You are no longer wholly insane,
7 NOR NO LONGER ALONE. For loneliness in God
8 MUST be a dream. You whose relationship SHARES the
9 Holy Spirit’s goal, are SET APART from loneliness, because
10 the truth has come. Its call for faith is strong.
11 Use not your faithlessness against it, for it calls
12 you to salvation and to peace. (657)484
13 T 17 I 1. The holy instant is nothing more than a special
14 case, or an extreme example, of what
15 EVERY situation is MEANT to be. The meaning
16 that the Holy Spirit’s purpose has GIVEN it, is
17 also given to EVERY situation. It calls
18 forth just the same SUSPENSION of
19 faithlessness, withheld and left UNUSED,
20 that faith might answer to the call of
21 truth. The holy instant is the shining example, the
22 clear and unequivocal demonstration of the
23 meaning of EVERY relationship, and EVERY situation
24 SEEN AS A WHOLE. Faith has ACCEPTED

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(N 10:11)(Ur 657)
1 every ASPECT of the situation, and faithlessness has
2 not forced ANY exclusion on it. It is a
3 situation of perfect peace, simply because YOU have LET IT
4 BE WHAT IT IS.
5 T 17 I 2. This simple courtesy is all the Holy Spirit
6 asks of you. Let Truth be what it
7 is. Do not INTRUDE upon it, do
8 not ATTACK it, do NOT interrupt its
9 coming. Let it encompass EVERY
10 situation, and bring you peace. Not even
11 faith is asked of you, for Truth asks
12 nothing. Let it enter, and IT will call
13 forth, and SECURE for you, the faith you
14 need for peace. But rise you not
15 AGAINST it, for against YOUR opposition it
16 CANNOT come. Would you not WANT to make a
17 holy instant of EVERY situation? For such is
18 the gift of faith, freely given wherever
19 faithlessness is laid aside, UNUSED.
20 T 17 I 3. And THEN the power of the Holy Spirit’s
21 purpose is free for use instead. This
22 power INSTANTLY transforms ALL
23 situations into one sure and continuous
24 means for ESTABLISHING His purpose,
25 and DEMONSTRATING its reality. What has

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(N 10:12)(Ur 657-658)
1 been DEMONSTRATED has called for faith,
2 and has been GIVEN it. Now it becomes
3 a fact, ?? from which faith can no longer
4 BE withheld. The strain of REFUSING faith
5 to truth is very great enormous, and far more greater
6 than you realize. But to ANSWER truth with
7 faith entails no strain at all. (658)485
8 T 17 I 4. To you who have ACKNOWLEDGED the
9 call of your Redeemer, the strain of NOT
10 responding to His call SEEMS to be
11 GREATER than before. This is not so.
12 Before, the strain was there, but you attributed
13 it TO SOMETHING ELSE, believing that
14 the “something else” PRODUCED it.
15 This was NEVER true. But what the
16 “something else” produced was
17 sorrow and depression, sickness and
18 pain, darkness and dim imaginings
19 of terror, cold fantasies of fear,
20 and fiery dreams of hell. And it was all
21 nothing but the intolerable strain of your
22 refusal to give faith to truth, and see
23 its evident reality.
24 T 17 I 5. Such was the crucifixion of the Son of
25 God. His faithlessness did this to

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(N 10:13)(Ur 658)
1 him. Think carefully before you let yourself
2 use faithlessness against him. For he IS
3 risen, and YOU have accepted the cause of his
4 awakening AS YOURS. You have assumed
5 your part in his redemption, and you are now
6 fully responsible to him. Fail him
7 not now, for it has been given you
8 to realize what your lack of faith in
9 him MUST mean to YOU. His salvation
10 is your ONLY purpose. See only this in
11 EVERY situation, and it WILL be a means
12 for bringing ONLY this.
13 T 17 I 6. When you accepted truth as the
14 goal for your relationship, you became givers of peace,
15 as surely as your Father gave peace
16 to YOU. For the goal of peace
17 cannot BE accepted, APART from its
18 conditions. And you had faith in
19 it, for no-one accepts what he
20 does NOT believe is REAL. YOUR PURPOSE
21 HAS NOT CHANGED, and WILL not
22 change, for you ACCEPTED what can
23 NEVER change. And nothing that
24 it needs to BE forever changeless 25
25 can you now WITHHOLD from it.

25
Ur inserts a comma here

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(N 10:14)(Ur 658)
1 Your release is certain. Give as you have
2 received. And demonstrate that you have risen
3 FAR beyond ANY situation that could hold
4 you back, and keep you SEPARATE from Him
5 Whose call you answered. (659)486
6 T 18 A 1. To 26 substitute is to ACCEPT INSTEAD.
7 If you would but consider exactly
8 what this entails, you would
9 perceive at once how much at variance this
10 is with the goal the Holy Spirit has given you and
11 would accomplish FOR you. To substitute is
12 to CHOOSE BETWEEN, renouncing one IN FAVOR
13 of the other. For this SPECIAL
14 purpose, one is judged more
15 valuable, and the other is REPLACED by
16 him. The relationship in which the substitution occurred
17 is thus fragmented, and ITS PURPOSE
18 SPLIT accordingly. To fragment IS
19 TO EXCLUDE, and substitution is the strongest
20 defense the ego has for separation.
21 T 18 A 2. The Holy Spirit NEVER substitutes. Where the
22 ego perceives one person as a

26
Ur inserts “January 25, 1967”

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A Course in Miracles Volume I Chapter 18 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 18 - THE DREAM AND THE REALITY ............................................................................................ 1


T 18 A. Introduction (*N 1454 10:14)................................................................................................... 1
(N 10:14)(Ur 659) ................................................................................................................................ 1
(N 10:15)(Ur 659) ................................................................................................................................ 2
T 18 B. Substitution as a Defense (*N 1456 10:16) .............................................................................. 3
(N 10:16)(Ur 659-660)......................................................................................................................... 3
(N 10:17)(Ur 660) ................................................................................................................................ 4
(N 10:18)(Ur 660-661)......................................................................................................................... 5
(N 10:19)(Ur 661) ................................................................................................................................ 6
(N 10:20)(Ur 661-662)......................................................................................................................... 7
(N 10:21)(Ur 662) ................................................................................................................................ 8
(N 10:22)(Ur 662-663)......................................................................................................................... 9
T 18 C. The Basis of the Dream (N* 1463 10:23)............................................................................... 10
(N 10:23)(Ur 663-664)....................................................................................................................... 10
(N 10:24)(Ur 664) .............................................................................................................................. 11
(N 10:25)(Ur 664-665)....................................................................................................................... 12
(N 10:26)(Ur 665-666)....................................................................................................................... 13
(N 10:27)(Ur 666) .............................................................................................................................. 14
(N 10:28)(Ur 666-667)....................................................................................................................... 15
(N 10:29)(Ur 667) .............................................................................................................................. 16
T 18 D. Light in the Dream (*N 1470 10:29)...................................................................................... 17
(N 10:30)(Ur 668) .............................................................................................................................. 17
(N 10:31)(Ur 668-669)....................................................................................................................... 18
(N 10:32)(Ur 669) .............................................................................................................................. 19
(N 10:33)(Ur 669-670)....................................................................................................................... 20
(N 10:34)(Ur 670) .............................................................................................................................. 21
(N 10:35)(Ur 670) .............................................................................................................................. 22
T 18 E. The Little Willingness (*N 1476 10:36) ................................................................................. 23
(N 10:36)(Ur 671) .............................................................................................................................. 23
(N 10:37)(Ur 671) .............................................................................................................................. 24
(N 10:38)(Ur 671-672)....................................................................................................................... 25
(N 10:39)(Ur 672) .............................................................................................................................. 26
(N 10:40)(Ur 672-673)....................................................................................................................... 27
T 18 F. The Happy Dream (*N 1481 10:41) ....................................................................................... 28
(N 10:41)(Ur 673) .............................................................................................................................. 28
(N 10:42)(Ur 673-674)....................................................................................................................... 29
(N 10:43)(Ur 674) .............................................................................................................................. 30
(N 10:44)(Ur 674-675)....................................................................................................................... 31
T 18 G. Dreams and the Body (*N 1485 10:45) ................................................................................. 32
(N 10:45)(Ur 675-676)....................................................................................................................... 32
(N 10:46)(Ur 676-677)....................................................................................................................... 33
(N 10:47)(Ur 677) .............................................................................................................................. 34
(N 10:48)(Ur 677-678)....................................................................................................................... 35
(N 10:49)(Ur 678) .............................................................................................................................. 36
(N 10:50)(Ur 678-679)....................................................................................................................... 37

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(N 10:51)(Ur 679) .............................................................................................................................. 38


(N 10:52)(Ur 679-680)....................................................................................................................... 39
(N 10:53)(Ur 680-681)....................................................................................................................... 40
(N 10:54)(Ur 681) .............................................................................................................................. 41
T 18 H. "I Need Do Nothing" (*N 1689 11:64) .................................................................................. 42
(N ---)(Ur 682) ................................................................................................................................... 42
(N ---)(Ur 683) ................................................................................................................................... 43
(N ---)(Ur 684) ................................................................................................................................... 44
T 18 I. The Purpose of the Body (*N 1495 10:55).............................................................................. 45
(N 10:55)(Ur 685) .............................................................................................................................. 45
(N 10:56)(Ur 685-686)....................................................................................................................... 46
(N 10:57)(Ur 686) .............................................................................................................................. 47
(N 10:58)(Ur 686-687)....................................................................................................................... 48
(N 10:59)(Ur 687) .............................................................................................................................. 49
(N 10:60)(Ur 687-688)....................................................................................................................... 50
(N 10:61)(Ur 688) .............................................................................................................................. 51
(N 10:62)(Ur --) ................................................................................................................................. 52
T 18 J. The Delusional Thought System (N* 1503 10:63) ................................................................. 53
(N 10:63)(Ur 688-689)....................................................................................................................... 53
(N 10:64)(Ur 689) .............................................................................................................................. 54
(N 10:65)(Ur 690) .............................................................................................................................. 55
(N 10:66)(Ur 690-691)....................................................................................................................... 56
(N 10:67)(Ur 691) .............................................................................................................................. 57
(N 10:68)(Ur 691-692)....................................................................................................................... 58
(N 10:69)(Ur 692) .............................................................................................................................. 59
T 18 K. The Passing of the Dream (*N 1510 10:70) .......................................................................... 60
(N 10:70)(Ur 692-693)....................................................................................................................... 60
(N 10:71)(Ur 693) .............................................................................................................................. 61
(N 10:72)(Ur 693) .............................................................................................................................. 62

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Chapter 18 - The Dream and the Reality


T 18 A. Introduction (*N 1454 10:14)
(N 10:14)(Ur 659)
1 Your release is certain. Give as you have
2 received. And demonstrate that you have risen
3 FAR beyond ANY situation that could hold
4 you back, and keep you SEPARATE from Him
5 Whose call you answered. (659)486
6
7
8 T 18 A 1. To 1 substitute is to ACCEPT INSTEAD.
9 If you would but consider exactly
10 what this entails, you would
11 perceive at once how much at variance this
12 is with the goal the Holy Spirit has given you and
13 would accomplish FOR you. To substitute is
14 to CHOOSE BETWEEN, renouncing one IN FAVOR
15 of the other. For this SPECIAL
16 purpose, one is judged more
17 valuable, and the other is REPLACED by
18 him. The relationship in which the substitution occurred
19 is thus fragmented, and ITS PURPOSE
20 SPLIT accordingly. To fragment IS
21 TO EXCLUDE, and substitution is the strongest
22 defense the ego has for separation.
23 T 18 A 2. The Holy Spirit NEVER substitutes. Where the
24 ego perceives one person as a

1
Ur inserts “January 25, 1967”

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(N 10:15)(Ur 659)
1 REPLACEMENT FOR another, the Holy Spirit sees them
2 joined and indivisible. He does not
3 judge BETWEEN them, KNOWING they are
4 one. Being united, they are one
5 BECAUSE THEY ARE THE SAME. Substitution is clearly
6 a process in which they are PERCEIVED AS DIFFERENT.
7 One would UNITE; the other SEPARATE.
8 NOTHING can come BETWEEN what God has
9 joined, and what the Holy Spirit sees as one.
10 But everything SEEMS to come
11 between the fragmented relationships the
12 ego sponsors, to destroy.
13 T 18 A 3. The one emotion in which substitution is
14 impossible, is love. But fear involves
15 substitution by definition, for it is
16 love’s REPLACEMENT. Fear is both a
17 fragmented AND FRAGMENTING emotion. It
18 SEEMS, to take ? many forms, and
19 each seems to require a DIFFERENT form
20 of acting out, for satisfaction. While
21 this appears to introduce quite
22 variable BEHAVIOR, a far more serious
23 effect lies in the fragmented PERCEPTION
24 from which the behavior stems. NO-ONE IS SEEN
25 COMPLETE. The body is emphasized, with

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T 18 B. Substitution as a Defense (*N 1456 10:16)


(N 10:16)(Ur 659-660)
1 special emphasis on certain parts, and USED
2 AS THE STANDARD FOR COMPARISON for either
3 acceptance or rejection of suitability for
4 acting out a special FORM of fear. (660)487
5
6
7 T 18 B 1. You 2 who believe that God is fear made
8 but ONE substitution. It has taken
9 many forms, because it was the substitution of
10 illusions for truth, of fragmentation
11 for wholeness. It has become so
12 splintered and subdivided and divided
13 again, over and over, that it is now
14 almost impossible to perceive it once
15 was one, and still IS what it was.
16 That ONE error, which brought
17 truth to illusion, infinity to time,
18 and life to death, was all you ever
19 made. Your whole world rests upon
20 it. Everything you see reflects it.
21 And every special relationship which you ever
22 made is PART of it.
23 T 18 B 2. You have expressed surprise at hearing
24 how VERY different is reality from
25 what YOU see. You do not realize the

2
Ur inserts “January 27, 1967”

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(N 10:17)(Ur 660)
1 enormity magnitude of that ONE error. It was so
2 enormous vast and so COMPLETELY incredible, that
3 from it, a world of total unreality
4 HAD to emerge. What else COULD
5 come of it? Its fragmented ASPECTS
6 are fearful enough, as you begin to
7 LOOK at them. But nothing you have ever
8 seen BEGINS to show you the enormity of
9 the ORIGINAL error, which seemed to
10 cast you out of Heaven, to shatter
11 knowledge into meaningless bits of dis-
12 united perceptions, and TO FORCE YOU TO
13 FURTHER SUBSTITUTIONS.
14 T 18 B 3. That was the first projection of error
15 outward. The world arose to hide it, and
16 became the screen on which it was projected,
17 and drawn between you and truth. For
18 truth extends INWARD, where the idea of
19 loss is meaningless, and only INCREASE is
20 conceivable. Do you REALLY think it
21 strange that a world in which
22 EVERYTHING is backward and upside-
23 down, arose from this? IT WAS
24 INEVITABLE. For truth brought to
25 THIS could only remain within in

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(N 10:18)(Ur 660-661)
1 quiet, and take no part in all the mad
2 projection by from which this world was made.
3 T 18 B 4. Call it not sin, but madness, for
4 such it was, and so it still remains.
5 Invest it not with guilt, for guilt implies
6 it was accomplished IN REALITY. And,
7 above all, BE NOT AFRAID OF IT. When
8 you seem to see some twisted form
9 of the original error rise to frighten you,
10 say only, “God is NOT fear, but
11 love,” and it will disappear. THE TRUTH
12 WILL SAVE YOU. It has NOT left you, (661)488 to
13 go out into the mad world and so DEPART
14 FROM YOU. Inward is sanity; INsanity
15 is OUTSIDE you. You but BELIEVE it is the
16 other way; that truth is OUTSIDE, and
17 error and guilt within.
18 T 18 B 5. Your little, senseless substitutions,
19 touched with insanity, and swirling lightly away 3
20 on a mad course like a feather dancing
21 insanely in the wind, HAVE no substance.
22 They fuse and merge and separate in
23 shifting and totally meaningless patterns,
24 which need not be judged at all. To judge
25 them INDIVIDUALLY is pointless. Their tiny differences

3
Ur leaves “away” out and then adds “off” as a mark-up correction

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(N 10:19)(Ur 661)
1 in form are not REAL differences at all. NONE OF
2 THEM MATTERS. THAT they have in common, and
3 nothing else, but what else is NECESSARY
4 to make them all the same? Let them go,
5 dancing in the wind, dipping and turning ‘til they
6 disappear from sight, far, far OUTSIDE ? you.
7 And turn you to the stately calm within, where 4
8 in holy stillness 5 dwells the living God you
9 never left, and Who never left you.
10 T 18 B 6. The Holy Spirit takes you gently by the hand,
11 and retraces WITH you your mad journey
12 OUTSIDE yourself, leading you gently
13 back to the truth and safety within. He
14 brings all your insane projections
15 and your wild substitutions which YOU have placed
16 OUTSIDE you, to the truth. Thus, He
17 REVERSES the course of insanity, and
18 restores you to reason. In your relationship where
19 He has taken charge of everything
20 at your request, He has set the course
21 inward, to the truth you SHARE. In the mad
22 world OUTSIDE you, nothing CAN be
23 shared, but only SUBSTITUTED,
24 and sharing and substituting have NOTHING in
25 common in reality.

4
Ur inserts a comma
5
Ur inserts a comma

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(N 10:20)(Ur 661-662)
1 T 18 B 7. Within yourselves, you love each
2 other with perfect love. Here is holy
3 ground, 6 whe in which no substitutes can enter,
4 and where only the TRUTH about each other
5 can abide. Here you are joined in God, as
6 much together as you are with Him.
7 The original error has not entered here,
8 nor ever 7 will. Here is the radiant
9 truth, to which the Holy Spirit committed 8 your
10 relationship. (662)489 Let Him bring it
11 here, where YOU would have it be. Give
12 Him but a little faith in each other 9 to
13 help Him show you that no substitute
14 you made for Heaven can keep you from
15 it.
16 T 18 B 8. In you there is no separation, and
17 no substitute can keep you from each other.
18 Your reality was GOD’S creation, and
19 HAS no substitute. You are so firmly
20 joined in truth, that only God is
21 there. And He could NEVER
22 accept something else INSTEAD of
23 you. He loves you both, equally and
24 as one. And as He loves you,
25 so you ARE. You are NOT joined

6
Exodus 3:4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And
he said, Here am I.
Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.
7
Manuscript has “never” and the Notes might have the same, it is uncertain. Later editing changes this to “ever” from “never” which seems likely
to be what was originally intended and at least is grammatically correct.
8
Ur replaces “committed” with “submitted”
9
Ur inserts a comma

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(N 10:21)(Ur 662)
1 together by illusions, but in the Thought so
2 holy and so perfect that illusions cannot
3 remain to darken the holy place in which you
4 stand together. God is with you, my brothers.
5 Let us join in Him in peace and gratitude,
6 and accept His gift of our most holy
7 and perfect reality, that we share in Him.
8 T 18 B 9. Heaven is restored to all the
9 Sonship through your relationship. For in it lies
10 the Sonship, whole and beautiful, safe in
11 your love. Heaven has answered 10 quietly,
12 for all illusions have been gently brought
13 unto the truth in you, and Love has shined
14 upon you, blessing your relationship with truth. God and
15 His whole Creation has 11 entered it
16 together. How lovely and how holy is your
17 relationship, with the truth shining upon
18 it! Heaven looks upon beholds it, and rejoices that
19 you have let it come to you. And God
20 Himself is glad that your relationship is
21 as it was created. The universe within you stands
22 with you together. And Heaven looks with love
23 on what is joined in it, along with its Creator.
24
25

10
The handwriting is difficult to read and doesn’t look like “answered” to me
11
The Urtext manuscript reads “has.” The Notes is uncertain but could be “have.” HLC and FIP use “have” and grammar requires we use the plural
“have” for the plural subject which is “God AND His whole Creation.”

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(N 10:22)(Ur 662-663)
1 T 18 B 10. Whom God hath called ???
2 should hear no substitutes. Their call is but
3 an echo of the original error which shattered
4 Heaven. For what became of peace,
5 in those who heard? Return with me to
6 Heaven, walking together out of this world, and
7 through another to the loveliness and joy the other
8 holds within it. Would you still further
9 weaken and break apart what is already (663)490
10 broken and hopeless? Is it HERE that you
11 would look for happiness? Or would
12 you not prefer to HEAL what has been
13 broken, and join in making whole what
14 has been ravaged by separation and disease?
15 T 18 B 11. You have been called, together, to
16 the most holy function that this world
17 contains. It is the ONLY one that has
18 no limits, and that reaches out
19 to every broken fragment of the Sonship,
20 with healing and uniting comfort. This is
21 offered YOU, in your holy relationship.
22 Accept it HERE, and you WILL give as you
23 have accepted and received. The peace of God is given
24 you, with the glowing purpose in which you
25 join. The holy light that brought you

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T 18 C. The Basis of the Dream (N* 1463 10:23)


(N 10:23)(Ur 663-664)
1 together MUST extend, as YOU accept it. (664)491
2
3 T 18 C 1. Does 12 not a world that seems
4 quite real arise in dreams? But
5 think what this world is. It is clearly
6 NOT the world you saw BEFORE you slept.
7 Rather, it is a DISTORTION of the world,
8 planned solely around what you
9 would have PREFERRED. Here, you are “free”
10 to make over whatever SEEMED to
11 attack you, and CHANGE it into a TRIBUTE to
12 your ego, which was outraged by the attack.
13 This would not be YOUR wish unless you
14 saw yourself AS ONE with the ego, which
15 ALWAYS looks upon itself, and therefore on you,
16 as UNDER attack, and highly VULNERABLE to it.
17 T 18 C 2. Dreams are chaotic BECAUSE they
18 are governed by your conflicting wishes.
19 And therefore they have NO concern with what
20 is true. They are the best example you could
21 have of how perception can be utilized
22 to substitute illusions for truth. You
23 do not take them seriously on awaking,
24 because the fact that, in them, reality is so
25 OUTRAGEOUSLY violated, becomes apparent.

12
Ur inserts “January 30, 1967”

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(N 10:24)(Ur 664)
1 Yet they ARE a way of LOOKING at the world,
2 and CHANGING it TO SUIT THE EGO BETTER. They
3 provide STRIKING examples, both of the ego’s INABILITY
4 to tolerate reality, and your willingness to
5 CHANGE reality on its behalf.
6 T 18 C 3. You do not find the differences between
7 what you see in sleep and on awaking
8 disturbing. You recognize that what
9 you see on waking is blotted out in
10 dreams. Yet, on awakening, you do
11 NOT expect it to be gone. In dreams,
12 YOU arrange everything. People BECOME what
13 you would have them be, and what they
14 do YOU order. No limits on
15 substitution are laid upon you;
16 for a time, it seems as if the world were
17 GIVEN you, to make it what you will. You do
18 NOT realize that YOU are ATTACKING it, trying
19 to triumph over it and MAKE it serve you.
20 T 18 C 4. Dreams are perceptual temper
21 tantrums, in which you literally scream, “I
22 want it THUS!” And thus it seems to
23 be. And yet, the dream can NOT escape
24 its origin. Anger and fear pervade it,
25 and in an instant the illusion of satisfaction

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(N 10:25)(Ur 664-665)
1 is invaded by the illusion of terror. For the (665)492 dream
2 of your ability to CONTROL reality by substituting
3 a world that you prefer IS terrifying. Your
4 attempts to BLOT OUT reality are VERY
5 fearful, but THIS you are NOT willing to
6 accept. And so you SUBSTITUTE the fantasy
7 that REALITY is fearful, NOT what you
8 would DO to it. And thus is guilt MADE REAL.
9 T 18 C 5. Dreams show you that you HAVE the power
10 to make a world as you would have it, and
11 that, BECAUSE you WANT it, you SEE it. And
12 WHILE you see it, you do NOT doubt that
13 it is real. Yet here is a world, clearly
14 WITHIN your mind, that SEEMS to be
15 outside. You do NOT respond to it as
16 though you made it, nor do you realize
17 that the emotions which the dream produces
18 MUST come from you. It is the FIGURES in the
19 dream, and what THEY do that seem
20 to MAKE THE DREAM. You do not understand realize
21 that you are making them act out FOR
22 you, for if you did, the guilt would not be
23 theirs, and the illusion of satisfaction would be
24 gone.
25 T 18 C 6. In dreams these features are not obscure.

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(N 10:26)(Ur 665-666)
1 You seem to waken, and the dream is gone. But what
2 you fail to understand recognize is that what
3 CAUSED the dream, has NOT gone with it. Your
4 WISH to make another world that is NOT real,
5 REMAINS with you. And what you seem to
6 WAKE to, is but another FORM of this same
7 world you see in dreams. All your time
8 is spent in dreaming. Your sleeping and your
9 waking dreams have different forms, and that
10 is all. THEIR CONTENT IS THE SAME. They are
11 your protest AGAINST reality, and represent your fixed
12 and insane wish to CHANGE it.
13 T 18 C 7. In your WAKING dreams, the special
14 relationship has a special place. It is the
15 means by which you try to make your
16 SLEEPING dreams COME TRUE. From this,
17 you do not waken. And it is this that
18 keeps you asleep. The special relationship is your
19 DETERMINATION to keep your hold on
20 unreality, and to PREVENT yourself from
21 waking. And while you see more
22 VALUE in sleeping than in waking, you
23 will NOT let go of it. The Holy Spirit, ever
24 practical in His wisdom, ACCEPTS your
25 dreams, and uses them (666)493 as means for

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(N 10:27)(Ur 666)
1 WAKING. YOU would have used them to
2 remain ASLEEP.
3 T 18 C 8. We once said that the first change,
4 before dreams disappear, is that your dreams
5 of fear are changed to HAPPY dreams. That
6 is what the Holy Spirit does in your special relationship. He
7 does NOT destroy it, nor snatch it away
8 from you. But He does use it differently,
9 as a help to make HIS purpose REAL
10 to you. Your special relationships will remain, NOT as
11 a source of pain and guilt, but as a
12 source of joy and freedom. It will NOT be
13 for you alone, for therein lay its misery.
14 As its UNholiness kept it as a thing
15 apart, its HOLINESS will become an offering
16 to everyone.
17 T 18 C 9. Your special relationship will be a means
18 for UNDOING guilt in everyone blessed
19 through your holy relationship. It will be a happy
20 dream, and one which you will SHARE with all
21 who come within your sight. Through it,
22 the blessing that the Holy Spirit has laid
23 upon it, will be EXTENDED. Think
24 not that He has forgotten anyone, in
25 the purpose He has given you. And think

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(N 10:28)(Ur 666-667)
1 not that He has forgotten YOU, to
2 whom He GAVE this gift. He uses
3 everyone who calls on Him, as means
4 for the salvation of everyone. And He
5 will waken everyone through you, who offered
6 your relationship to Him.
7 T 18 C 10. If you but recognized His gratitude!
8 ??? Or mine through His! For we are
9 joined as one in purpose, being of
10 one mind with Him. Let not the dream
11 take hold to close your eyes. It is
12 not strange that dreams can make a
13 world that is unreal. The WISH to
14 make it IS incredible. Your relationship has
15 become one in which the wish has been
16 REMOVED, because its purpose has been
17 changed from one of dreams to one of truth.
18 You are not sure of this, because you think it may be
19 THIS that is the dream.
20 You are so used to choosing between
21 dreams, you do not see that you have made,
22 at last, the choice between the truth and ALL
23 ILLUSIONS. (667)494 T 18 C 11. Yet Heaven IS sure. THIS
24 IS NO DREAM. Its coming means
25 that you have chosen truth, and it has

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(N 10:29)(Ur 667)
1 come, because you have been willing to let your
2 special relationship meet its conditions. In your
3 relationship, the Holy Spirit has gently laid the real
4 world; the world of happy dreams,
5 from which awaking is so easy and so
6 natural. For, as your sleeping and
7 waking dreams represent the same
8 wishes in YOUR mind, so do the real
9 world and the truth of Heaven join in
10 the Will of God. The dream of waking is
11 easily transferred to its reality. For this
12 dream comes from your will, JOINED with the
13 Will of God. And what THIS will would
14 HAVE accomplished, has never NOT been done.
15 (668)495
16
17
18
19
20
21
22
23
24
25

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T 18 D. Light in the Dream (*N 1470 10:29)


(N 10:30)(Ur 668)
1 T 18 D 1. You 13 who have spent your lives in
2 bringing truth to illusion, reality to fantasy,
3 HAVE walked the way of dreams. For you have
4 gone from waking to sleeping, and on and
5 on to a yet deeper sleep. Each dream
6 has led to other dreams, and every fantasy
7 that SEEMED to bring a light into the
8 darkness but made the darkness deeper.
9 Your GOAL was darkness, in which no ray
10 of light could enter. And you sought a
11 blackness so complete that you could
12 hide from truth forever, in complete
13 insanity. What you forgot was simply that
14 God ?? can NOT destroy Himself. The
15 light is IN you. Darkness can COVER it, but
16 CANNOT put it out.
17 T 18 D 2. As the light comes nearer, you WILL
18 rush to darkness, shrinking from the truth,
19 sometimes retreating to the lesser forms of
20 fear, and sometimes to stark terror. But
21 you WILL advance, because your goal IS the
22 advance from fear to truth. YOU
23 KNOW THIS. The goal which you accepted
24 IS the goal of knowledge, for which
25 you signified your willingness. Fear seems

13
Ur inserts “Feb. 2, 1967”

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(N 10:31)(Ur 668-669)
1 to live in darkness. When you are afraid, YOU HAVE
2 STEPPED BACK. Let us then join quickly
3 in an instant of light, and it will be enough
4 to remind you that your goal IS light. Truth
5 has rushed to meet you, since YOU
6 called upon it.
7 T 18 D 3. If you knew Who walks beside
8 you on THIS way, which YOU have chosen, fear
9 would be impossible. You do NOT know,
10 because the journey into darkness has been
11 long and cruel, and you have gone deep into
12 it. A little flicker of your eyelids,
13 closed so long, has not yet been
14 sufficient to give you confidence in
15 your selves, so long despised. You
16 go TOWARD love, still hating it, a
17 little, and TERRIBLY afraid of its
18 judgment upon you. And you do
19 NOT realize that you are NOT afraid of
20 love, but only OF WHAT YOU MADE OF IT. (669)496
21 T 18 D 4. You are advancing to
22 love’s MEANING, and away from
23 ALL illusions in which you have surrounded
24 it. When you retreat to the illusions,
25 YOUR FEAR INCREASES, for there is little

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(N 10:32)(Ur 669)
1 doubt that what YOU think it means
2 IS fearful. But what is that to us who
3 travel surely and very swiftly AWAY from
4 fear? You who hold each other’s hand
5 also hold mine, for when you joined
6 each other you were not alone. Do you believe
7 that I would LEAVE you in the darkness you
8 agreed to leave with ME? In your relationship is
9 this world’s light. And fear MUST
10 disappear before you now.
11 T 18 D 5. Be tempted not to snatch
12 away the gift of faith you offered to each other.
13 You will succeed only in frightening
14 yourselves. The gift is given forever, for
15 God Himself received it. You CANNOT
16 take it back. YOU HAVE ACCEPTED GOD.
17 The holiness of your relationship is established in
18 Heaven. You do not realize WHAT
19 you accepted, but remember that your
20 understanding is NOT necessary. All that
21 was necessary was merely the desire WISH to
22 understand. That wish was the DESIRE
23 TO BE HOLY. The will of God IS granted
24 you. For you desire the only thing you
25 ever had, or ever were.

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(N 10:33)(Ur 669-670)
1 T 18 D 6. Each instant that we spend
2 together will teach you that this goal
3 is possible, and will strengthen your DESIRE
4 to reach it. And in your desire, lies its
5 accomplishment. YOUR desire is now
6 in COMPLETE accord with all the power
7 of the Holy Spirit’s Will. No little faltering
8 footsteps that you may take can
9 separate your desire from His Will, and
10 from His STRENGTH. I hold your
11 hand as surely as you agreed to
12 take each other’s. YOU WILL NOT
13 SEPARATE for I stand with you, and
14 walk with you in your advance to truth. And
15 where we go we carry God with us. (670)497
16 T 18 D 7. In your our relationship, you have joined with
17 me in bringing Heaven to the Son of God,
18 who hid in darkness. You have been
19 willing to bring the darkness to light,
20 and this willingness has given strength
21 to everyone who would REMAIN in
22 darkness. Those who would see
23 WILL see. And they will join with
24 me in carrying THEIR light into the
25 darkness, when the darkness in them has

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(N 10:34)(Ur 670)
1 is OFFERED to the light, and is removed forever.
2 My need for you, joined with me in the
3 holy light of your relationship, is YOUR need for salvation.
4 Would I not give you what you gave to me?
5 For when you joined each other, you answered ME.
6 T 18 D 8. You who are now the bringers of
7 salvation have the function of bringing
8 light to darkness. The darkness in you HAS
9 been brought to light. Carry it
10 back TO darkness 14 from the holy instant to which
11 you BROUGHT it. We are made whole in
12 our desire to make whole. Let not
13 time worry you, for all the fear that
14 you experience is really past. Time
15 has been re-adjusted to help us
16 do, together, what your separate pasts would
17 hinder. You have gone PAST fear, for
18 no two minds can JOIN in the desire for
19 love without love’s joining THEM.
20 T 18 D 9. Not one light in Heaven but that?
21 goes not with you. Not one ray that
22 shines forever in the Mind of God but but
23 shines not on you. Heaven is JOINED with you
24 in your advance to Heaven. When
25 such great light has joined with you

14
Ur inserts a comma

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(N 10:35)(Ur 670)
1 to give the little spark of your desire the power of
2 God Himself, can YOU remain in darkness?
3 You are coming home together, after a long
4 and meaningless journey which you undertook
5 apart, and which led nowhere. You have
6 FOUND each other, and will light each other’s way.
7 And from this light will the Great Rays
8 extend back into darkness and forward
9 unto God, to shine away the past and
10 so make room for His Eternal Presence,
11 in which everything is radiant in the light.
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26 (671) - 498 -

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T 18 E. The Little Willingness (*N 1476 10:36)


(N 10:36)(Ur 671)
1 T 18 E 1. The 15 holy instant is the RESULT of your determination to
2 be holy. It is the ANSWER. The desire to have it and the
3 willingness to let it come PRECEDE its
4 coming. YOU prepare your minds for it
5 only 16 to the extent of RECOGNIZING that you
6 want it above all else. It is not necessary
7 that you do more; indeed, it is necessary that
8 you realize that you can NOT do more.
9 Do not attempt to give the Holy Spirit what He
10 does NOT ask, or you will add the ego
11 unto Him, and CONFUSE THE TWO. He
12 asks but little. It is HE Who adds
13 the greatness and the might. He JOINS with
14 you to make the holy instant far greater than
15 you can understand. T 18 E 2. It is your realization that
16 you NEED do so little that enables
17 HIM to give so much.
18 Trust not your good intentions.
19 They are not enough. But trust
20 IMPLICITLY your willingness, whatever
21 else may enter. Concentrate only
22 on this, and be NOT disturbed that
23 shadows surround it. THAT IS
24 WHY YOU CAME. If you could
25 come WITHOUT them, you would not

15
Ur inserts “February 5, 1967.
16
Ur emphasizes this word

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(N 10:37)(Ur 671)
1 NEED the holy instant. Come to it not in arrogance,
2 assuming that YOU must achieve the state
3 its coming brings with it. The miracle of the
4 holy instant lies in your willingness to let IT
5 be what it is. And in your willingness
6 for THIS, lies also your acceptance of
7 yourself as YOU were meant to be.
8 T 18 E 3. Humility will NEVER ask mean ask that
9 you remain content with littleness. But
10 it DOES require that you be NOT content
11 with less than greatness which comes
12 NOT of you. Your difficulty with the
13 holy instant arises from your fixed conviction
14 that you are not WORTHY of it. And what
15 is this but the determination to BE
16 as you would MAKE YOURSELF? God
17 did not create His dwelling-place
18 unworthy of Him. And if you
19 believe He cannot enter where
20 He wills to be, you MUST be
21 INTERFERING with His Will.
22 You do not need the strength
23 of willingness to come from you, but
24 only from HIS Will. T 18 E 4. The holy instant does

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(N 10:38)(Ur 671-672)
1 NOT come from your little willingness
2 alone. It is ALWAYS the result of your
3 SMALL willingness COMBINED with the
4 unlimited power of HIS Will. You have
5 been wrong in thinking that it is (672) - 499 - needful
6 to prepare YOURSELF for Him. It is
7 impossible to make arrogant preparations
8 for holiness, and NOT believe that
9 it is up to you to establish the conditions
10 for peace.
11 GOD HAS ESTABLISHED THEM.
12 They do Not wait upon your willingness
13 for what they ARE. Your willingness is
14 needed ONLY to make it possible to
15 TEACH you what they are. T 18 E 5. If you
16 maintain you are unworthy of LEARNING
17 this, you are INTERFERING with the lesson by
18 believing that YOU MUST MAKE THE LEARNER
19 DIFFERENT. You did NOT make the learner,
20 nor CAN you make him different.
21 Would you FIRST make a miracle of
22 yourself, and THEN expect one to
23 be made FOR you? You merely
24 ask the QUESTION. The answer is GIVEN.
25 Seek not to ANSWER it, but merely

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(N 10:39)(Ur 672)
1 RECEIVE the answer AS it is given.
2 In preparing for the holy instant, do NOT
3 attempt to make yourself holy to be
4 READY to receive it. That is but to
5 confuse YOUR role with His. Atonement CANNOT
6 come to those who think that THEY must
7 first atone, but only to those who
8 offer it NOTHING MORE than simple
9 willingness to MAKE WAY for it.
10 T 18 E 6. Purification is of God alone. And THEREFORE
11 for you. Rather than seek to prepare
12 YOURSELF for Him, try to think thus:
13 “I who am host to God AM worthy
14 of Him.
15 He Who ESTABLISHED His dwelling-
16 place in me created it as He would
17 have it be.
18 It is not needful that I make it
19 ready for Him, but only that I
20 DO NOT INTERFERE with His plan to
21 RESTORE to me my own AWARENESS of
22 my readiness, which is eternal.
23 I need ADD nothing to His plan,
24 But to RECEIVE it, I must be
25 willing NOT to substitute my own IN PLACE

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(N 10:40)(Ur 672-673)
1 of it.”
2 T 18 E 7. And that is all. Add MORE, and
3 you will merely TAKE AWAY the little that is
4 asked. Remember YOU MADE GUILT, and
5 that your plan for the ESCAPE from guilt
6 has been to bring Atonement TO it,
7 and MAKE SALVATION FEARFUL. And it is
8 ONLY fear that you will add, if you prepare
9 YOURSELF for love. The preparation for the holy instant
10 belongs to Him Who gives it. RELEASE (673) - 500 –
11 yourselves to Him Whose function IS
12 release. Do NOT assume His function
13 FOR Him. Give Him but what He
14 asks, that you may learn how LITTLE
15 is your part, and how great is HIS.
16 T 18 E 8. It is this that makes the holy instant so
17 easy and so natural. YOU make it
18 difficult, because you insist there MUST be
19 more that you need do. You find it
20 hard 17 to ACCEPT the idea that you need give
21 so LITTLE, to receive so much. It 18 is very
22 difficult 19 for you to realize that it is NOT
23 personally insulting that YOUR contribution
24 and the Holy Spirit’s are so EXTREMELY disproportionate.
25 You are still convinced your understanding is a

17
Ur has “difficult” in place of “hard”
18
Ur inserts “And” before “it”
19
Ur has ‘hard” in place of “difficult”

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T 18 F. The Happy Dream (*N 1481 10:41)


(N 10:41)(Ur 673)
1 powerful contribution to the truth, and MAKES IT WHAT
2 IT IS. Yet we have emphasized that YOU need
3 understand nothing. Salvation is easy
4 JUST BECAUSE it asks nothing that you cannot give
5 RIGHT NOW.
6 T 18 E 9. Forget not that it has been
7 your decision to make EVERYTHING that is
8 natural and easy for you IMPOSSIBLE. What
9 you believe to be impossible WILL BE, if God so
10 wills it, but you will remain quite
11 UNAWARE of it. If you believe the holy instant is
12 difficult FOR YOU, it is because YOU have become the
13 arbiter of what is possible, and remain
14 UNWILLING to give place to One Who
15 KNOWS. The whole belief in orders of
16 difficulty in miracles is centered on
17 this. Everything God wills is not only
18 possible, BUT HAS ALREADY HAPPENED. 20 And
19 that is WHY the past has gone. It NEVER
20 HAPPENED in reality.
21 Only in your own minds, WHICH
22 THOUGHT IT DID, is its undoing needful.
23 T 18 F 1. Prepare you NOT 21 for the undoing
24 of what never was. If you already

20
Ur removes emphasis from this phrase
21
Ur changes this to “NOW.” The entire emphasis here is that “you” cannot prepare, an emphasis reversed in the Ur by mistake.

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(N 10:42)(Ur 673-674)
1 UNDERSTOOD the difference between truth and illusion,
2 Atonement would HAVE no meaning. The holy instant,
3 your holy relationship, the Holy Spirit’s teaching, and
4 all the means by which salvation is accomplished 22
5 would have no PURPOSE. 23 For they are all
6 but ASPECTS of the plan to change your
7 dreams of fear to happy dreams, from
8 which you waken easily to knowledge.
9 Put yourself NOT in charge of this, for
10 you can NOT distinguish between advance and
11 retreat. Some of your greatest advances YOU
12 have judged as failures, and some of your
13 deepest retreats YOU have evaluated as success. (674) - 521 –
14 T 18 F 2. Never approach the holy instant AFTER
15 you have tried to remove all fear and hatred
16 from your mind. That is ITS
17 function. Never attempt to
18 OVERLOOK your guilt BEFORE you ask the
19 Holy Spirit’s help. Forgiveness 24 is HIS
20 function. Your part is only to
21 offer Him a LITTLE willingness to
22 LET Him remove all fear and hatred,
23 and to BE forgiven. On your little
24 faith, joined with HIS understanding,

22
Ur inserts a comma here
23
Ur removes emphasis on “purpose”
24
Ur replaces “Forgiveness” with “That”

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(N 10:43)(Ur 674)
1 HE will build your part in the Atonement, and
2 MAKE SURE that you fulfill it easily. And
3 WITH Him, YOU will build a ladder planted
4 in the solid rock of faith, and rising even
5 to Heaven. 25
6 T 18 F 3. Through your holy relationship, reborn and
7 blessed in every holy instant which you did
8 NOT arrange, thousands will rise to
9 Heaven WITH you. Can YOU plan
10 for THIS? Or could you PREPARE
11 yourselves for such a function?
12 Yet it IS possible, because God wills
13 it. Nor will He change His Mind
14 about it. The means and purpose
15 BOTH belong to Him. You have
16 accepted one; the other will be
17 provided. A purpose such as this,
18 WITHOUT the means, IS inconceivable.
19 HE will provide the means to ANYONE
20 who SHARES His purpose.
21 T 18 F 4. HAPPY DREAMS COME TRUE.
22 NOT because they are dreams, but
23 only because they are HAPPY.
24 And so they MUST be loving.

25
Ur inserts “Nor will you use it to ascend to Heaven alone.”

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(N 10:44)(Ur 674-675)
1 Their message is, ‘Thy Will be done,’ and
2 NOT, “I want it otherwise.” The alignment
3 of means and purpose is an undertaking
4 IMPOSSIBLE for you to understand. You do
5 not even realize you HAVE accepted the
6 Holy Spirit’s purpose as your own. And you
7 would merely bring UNholy means
8 to its accomplishment. The little faith
9 it needed to change the purpose, 26 is all
10 that is required to RECEIVE the means and
11 USE them.
12 T 18 F 5. It is no dream to love your brother
13 as yourself. 27 Nor is your holy relationship a
14 dream. All that remains of
15 dreams within it is that it is still
16 a SPECIAL relationship. Yet it is VERY
17 useful to the Holy Spirit, Who has a special
18 FUNCTION here. It will become the
19 HAPPY dream through which He
20 can spread joy to thousands on
21 thousands who believe that love
22 is 28 (675) - 572 - fear, NOT happiness. Let Him
23 fulfill the function that He GAVE
24 to your relationship by ACCEPTING it FOR you.
25 And NOTHING will be wanting that

26
Ur omits comma
27
Mark 12:29-31 Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy
heart, and with all thy soul, and with all thy mind, and with all thy strength. The second is this, Thou shalt love thy neighbour as thyself. There is
none other commandment greater than these.
28
Notes has a mark at this Ur page break indicating cognizance of this Ur page break.

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T 18 G. Dreams and the Body (*N 1485 10:45)(N 10:45)(Ur


675-676)
1 would make of it what HE would have it be. 29 (676)503
2
3
4
5 T 18 G 1. THERE 30 IS NOTHING OUTSIDE YOU. That
6 is what you must ultimately learn, for it is in that
7 realization that the Kingdom of Heaven is restored
8 to you. For God created only this, and He
9 did not depart from it, nor leave it
10 separate from Himself. The Kingdom of Heaven
11 is the dwelling place of the Son of God,
12 who left not his Father, and dwells
13 not apart from Him. Heaven is not a
14 place nor a condition. It is merely
15 an awareness of perfect Oneness, and the
16 knowledge that this Oneness there is nothing
17 else. Nothing OUTSIDE THIS Oneness, and
18 NOTHING ELSE within.
19 T 18 G 2. What could God give, but
20 knowledge of Himself? What else IS there
21 to give? The belief that you could
22 give AND GET something, else,
23 something OUTSIDE yourself, has
24 cost you the awareness of Heaven, and the
25 loss of knowledge of your identity. And

29
Ur inserts T 18 F 6. When29 you feel the holiness of your relationship is threatened by ANYTHING, stop instantly and offer the Holy Spirit your
willingness, IN SPITE of fear, to let Him exchange this instant for the holy one which YOU would rather have. He will NEVER fail in this. But
forget not that your relationship IS ONE, and so it MUST be that whatever threatens the peace of one is an equal threat to the other. The power of
joining, AND ITS BLESSING, lies in the fact that it is now impossible for either of you to experience fear alone, or to attempt to DEAL with it
alone. Never believe that this is necessary, or even possible.
T 18 F 7. But, just as THIS is impossible, so is it equally impossible that the holy instant come to either of you WITHOUT the other. And it WILL
come to both at the REQUEST of either. Whichever is saner at the time when threat is perceived, should remember how deep is his indebtedness to
the other, and how much gratitude is due him. AND BE GLAD that he can pay his debt, by bringing happiness to both. Let him remember this, and
say:
“I desire this holy instant for myself
That I may SHARE it with my brother, whom I love.
It is not possible that I can have it WITHOUT him, nor he without me.
Yet it is WHOLLY possible for us to SHARE it NOW.
And so I choose THIS instant as the one to offer to the Holy Spirit, That His blessing may descend on us, and keep us BOTH in peace.”
30
Ur inserts “[Feb.?] 12, 1967

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(N 10:46)(Ur 676-677)
1 you have done a stranger thing than you yet
2 realize. You have displaced your guilt to your
3 bodies, FROM YOUR MINDS. Yet a body
4 CANNOT be guilty, for it can do nothing of
5 itself. You who think you hate your
6 bodies, deceive yourselves. YOU HATE
7 YOUR MINDS, for guilt has entered into
8 them, and they would remain separate,
9 which they CANNOT DO.
10 T 18 G 3. Minds ARE joined; bodies are not.
11 Only by assigning to the mind the properties
12 OF THE BODY, does separation SEEM to be possible.
13 And it is MIND that seems to be fragmented
14 and private and ALONE. Its guilt, which
15 KEEPS it separate, is projected to the
16 body, which suffers and dies, BECAUSE
17 IT IS ATTACKED to hold the separation in the mind,
18 and let it NOT KNOW its unity. Mind
19 cannot attack, but it CAN make fantasies,
20 and direct the body to act them out.
21 But it is never what the BODY does
22 that seems to satisfy. Unless the mind
23 BELIEVES the body is ACTUALLY acting out
24 ITS fantasies, it (677)504 will attack the body by
25 INCREASING the projection of its guilt upon it.

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(N 10:47)(Ur 677)
1 T 18 G 4. In this, the mind is CLEARLY delusional.
2 It cannot attack, but maintains it CAN,
3 and USES what it does to hurt the body,
4 to PROVE it can. The mind ?? ?? ?? can not
5 attack, but it CAN deceive itself.
6 And this is ALL it does, when it believes
7 it has attacked the body, It CAN
8 project its guilt, but it will NOT
9 lose it through projection. And though
10 it clearly can MISPERCEIVE the function of
11 the body, it CANNOT change its function
12 from what the Holy Spirit ESTABLISHES it
13 to be. The body was NOT made by love.
14 But love does not condemn it, and
15 can use it lovingly, respecting what
16 the Son of God has made, and using it
17 to SAVE him from illusions.
18 T 18 G 5. Would you not have the instruments
19 of separation RE-INTERPRETED as
20 means for salvation, and USED for
21 purposes of love? Would you not
22 welcome AND SUPPORT the shift from
23 fantasies of vengeance to (the hope of)
24 RELEASE from them?

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(N 10:48)(Ur 677-678)
1 Your PERCEPTION of the body can clearly
2 be sick, but project this not upon
3 the body. For your wish to make
4 destructive what CANNOT destroy, can have
5 no REAL effect at all. And what
6 God created is only what He
7 would have it be, being His Will.
8 T 18 G 6. You cannot make His Will
9 destructive. You can make FANTASIES,
10 in which your will CONFLICTS with His, but
11 that is all. It is insane to use the
12 body as the scapegoat for guilt;
13 DIRECTING its attack, and BLAMING it
14 for what you wished it to do.
15 IT IS IMPOSSIBLE TO ACT OUT FANTASIES.
16 For it is still the FANTASIES you want, and
17 they have nothing to do with what the
18 body does. (678)505 IT does not dream
19 of them, and they but make IT a
20 liability, where it COULD be an
21 asset. For fantasies have made the 31
22 body your “enemy,” weak, vulnerable,
23 and treacherous, “worthy” of the hate which
24 you invest in it.

31
Ur has “your” instead of “the”

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(N 10:49)(Ur 678)
1 T 18 G 7. How has this served you? You have
2 IDENTIFIED with this thing you hate, the
3 instrument of vengeance, and the
4 perceived source of your guilt. YOU have
5 done this to a thing that has no
6 meaning, proclaiming it to be the
7 dwelling place of the Son of God, and
8 turning it AGAINST him. This is
9 the host of God that YOU have made.
10 And neither God nor His most
11 holy Son can enter an abode
12 which harbors hate, and where you
13 have sown the seeds of vengeance,
14 violence, and death.
15 T 18 G 8. This thing you made to serve
16 your guilt, stands between you and other
17 minds. The minds ARE joined, but
18 you do not IDENTIFY with them. You SEE
19 yourself as locked in a separate prison,
20 remote and unreachable, incapable
21 of reaching out as being reached.
22 You HATE the prison that you made, and
23 would destroy it. Yet you would
24 NOT escape from it, leaving it
25 unharmed, WITHOUT your guilt upon it.

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(N 10:50)(Ur 678-679)
1 But only thus CAN you escape. The home of
2 vengeance is not yours; The place you
3 set aside to house your hatred is NOT
4 a prison, but an ILLUSION OF YOURSELF.
5 T 18 G 9. The body is a limit imposed on
6 the universal communication which is an eternal
7 property of mind. But the communication
8 is INTERNAL. Mind reaches to ITSELF.
9 It is NOT made up of different PARTS,
10 which reach each other. It does not go
11 OUT. Within (679)506 ITSELF, it HAS no
12 limits, and there is nothing OUTSIDE it. It
13 encompasses EVERYTHING. It encompasses
14 you ENTIRELY; you within it, and it within
15 you. There IS nothing else, anywhere
16 or ever. The body is OUTSIDE you, and
17 SEEMS to surround you, shutting you off
18 from others, and keeping you APART from them,
19 and them from you.
20 T 18 G 10. IT IS NOT THERE. There IS no barrier
21 between God and His Son, nor can His Son
22 be separated from himself, except
23 in illusion. This is NOT his reality, though
24 he believes it IS. Yet this could
25 only BE, IF God were wrong. God

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(N 10:51)(Ur 679)
1 would have had to create DIFFERENTLY, and to
2 have separated HIMSELF from His Son, to
3 make this possible. He would have had to
4 create DIFFERENT things, and to establish
5 different ORDERS of reality, only SOME of which
6 were love. Yet love must be forever like
7 itself, changeless forever, and forever
8 WITHOUT alternative. And so it is.
9 T 18 G 11. YOU cannot put a barrier around
10 yourself, because God placed none between
11 HIMSELF and you. Your hand can
12 re stretch out, and reach to Heaven.
13 You whose hands are joined have
14 begun to reach BEYOND the body, but
15 NOT outside yourselves. To reach
16 your shared identity TOGETHER. Could
17 this be OUTSIDE you? Where God is
18 not? Is He a body, and did He
19 create you as He is not, and where
20 He CANNOT be? You are surrounded ONLY
21 by Him. What limits CAN there be
22 on you, whom HE encompasses?
23 T 18 G 12. Everyone has experienced
24 what he would call a sense of
25 being transported BEYOND himself.

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(N 10:52)(Ur 679-680)
1 This feeling of liberation FAR exceeds the DREAM
2 of freedom sometimes experienced in
3 special relationships. It is a sense of actual
4 ESCAPE from limitations. (680)507 If you con will
5 consider what this “transportation” REALLY
6 entails, you will realize that it is a
7 sudden UNawareness of the body, and a
8 joining of your self and SOMETHING ELSE,
9 in which your mind ENLARGES to encompass
10 it. It becomes PART of you, as you
11 UNITE with it. And BOTH become whole,
12 as NEITHER is perceived as separate.
13 T 18 G 13. What REALLY happens is
14 that you have GIVEN UP the illusion of a
15 LIMITED awareness, and lost your fear of
16 union. The love that INSTANTLY replaces
17 it EXTENDS to what has freed you,
18 and UNITES you with it. And, while
19 this lasts, you are NOT uncertain of your
20 identity, and would not limit it. You
21 have escaped from fear to peace, asking
22 no questions of reality, but merely
23 ACCEPTING it. You have accepted this
24 INSTEAD of the body, and have LET yourself
25 be ONE with something beyond it, simply

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(N 10:53)(Ur 680-681)
1 by NOT letting your mind be limited BY it.
2 T 18 G 14. This can occur REGARDLESS of the
3 physical distance that SEEMS to be
4 between you and what you join; REGARDLESS of your
5 respective positions in space; and of
6 your differences in size and seeming quality.
7 Time is not relevant; it can occur with
8 something past, present, or anticipated.
9 The “something” can be ANYTHING and ANYWHERE;
10 a sound, a sight, a thought, a
11 memory, even a more GENERAL idea,
12 WITHOUT specific reference. But, in every
13 case, you join it without RESERVATION, because
14 you love it, and would BE with it. And so you
15 rush to meet it, letting your limits melt
16 away, suspending ALL the “laws” your body
17 obeys, and gently SETTING THEM ASIDE. (681)508
18 T 18 G 15. There is no violence at all in this
19 escape. The body is NOT attacked, but
20 merely PROPERLY PERCEIVED. It does not
21 limit you, merely because YOU would not have
22 it so. You are not really “lifted out”
23 of it; it cannot CONTAIN you. You
24 go where you would be; GAINING, NOT
25 losing, a sense of self. In these instants

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(N 10:54)(Ur 681)
1 of release from physical restrictions, you experience
2 much of what happens in the holy instant; the lifting
3 of the barriers of time and space, the sudden
4 experience of peace and joy, and, above all,
5 the LACK of awareness of the body, and of the
6 questioning WHETHER OR NOT ALL THIS IS
7 POSSIBLE. It IS possible, BECAUSE YOU WANT IT.
8 T 18 G 16. The sudden EXPANSION of the self
9 that takes place with your DESIRE for it,
10 is the irresistible appeal the holy instant holds. It
11 calls to you to be yourself, in within its safe
12 embrace. There are the laws of limit
13 lifted FOR you, to welcome you to
14 openness of mind, and freedom. Come
15 to this place of refuge, where you can be
16 yourself in peace. NOT through destruction,
17 NOT through a “breaking out,” but merely
18 by a quiet “melting in.” For peace
19 will join you there, bec simply because
20 YOU have been willing to let go the limits
21 YOU have placed on love, and JOINED it
22 where it is, and where it led you, in
23 answer to its gentle call to be at peace. 32
24
25

32
{Ed. Note 6 March 2006, Doug Thompson .. Next 3 pages from Special Messages out of temporal and numerical order in HLC. It is the HLC
sequence and chapter/section headings and order being used here. The dating and pagination indicate this material arrived between T 22 F and T 22
G}

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T 18 H. "I Need Do Nothing" (*N 1689 11:64)


SPECIAL MESSAGE May 31, 1967 (682) (631 a)
(N ---)(Ur 682)

T 18 H 1. You still have too much faith in the body as a source of


strength. What plans do you make that do NOT involve its comfort
or protection or enjoyment in some way? This makes it an end and
not a means in your interpretation, and this ALWAYS means YOU
STILL FIND SIN ATTRACTIVE. No-on accepts Atonement for himself who
still accepts sin as his goal. You have thus not met your one
responsibility. Atonement is not welcomed by those who PREFER pain
and destruction.
T 18 H 2. You have made much progress, and are really trying to make
still more, but there is one thing you have never done; not for
one instant have you utterly forgotten the body. It has faded at
times from your sight, but it has not yet COMPLETELY DISAPPEARED.
You are not asked to let this happen for more than an instant, but
it is in this instant that the miracle of Atonement happens.
Afterwards, you will see the body again, but never quite the same.
And every instant that you spend WITHOUT awareness of it gives you
a different view of it, when you return.
T 18 H 3. At no SINGLE instant does the body exist at all. It is
always remembered or anticipated, but NEVER experienced just now.
Only its past and future make it seem real. Time controls it
entirely. For sin is never present. In any SINGLE instant, the
attraction of guilt would be experienced as pain and nothing else,
and would be avoided. IT HAS NO ATTRACTION NOW. Its whole
attraction is imaginary, and therefore MUST be thought of from the
past, or in the future.
T 18 H 4. It is impossible to accept the holy instant WITHOUT
RESERVATION unless, JUST FOR AN INSTANT, you are willing to see no
past or future. You cannot PREPARE for it without placing it in
the FUTURE. Release is given you the INSTANT you desire it. Many
have spent a lifetime in preparation, and have, indeed, achieved
their instants of success. This course does not attempt to teach
more than they learned in time. But it does aim at SAVING time.

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(N ---)(Ur 683)
(683)(631 b)

T 18 H 5. You are attempting to follow a very long road to the goal


you have accepted. It is extremely difficult to reach Atonement by
fighting against sin. Enormous effort is expended in the attempt
to make holy what is hated and despised. Nor is a lifetime of
contemplation, and long periods of meditation aimed at DETACHMENT
from the body necessary. All such attempts will ultimately
succeed, because of their purpose. But the means are tedious and
very time consuming, for all of them LOOK TO THE FUTURE for
release from a state of present unworthiness and inadequacy.
T 18 H 6. Your way will be different. NOT in purpose, but in means.
A HOLY RELATIONSHIP IS A MEANS OF SAVING TIME. One instant spent
TOGETHER restores the universe to BOTH of you. You ARE prepared.
Now you need but remember YOU NEED DO NOTHING. It would be FAR
more profitable now merely to concentrate on this, than to
consider what you SHOULD do.
T 18 H 7. When peace comes at last to those who wrestle with
temptation, and fight against giving in to sin; when the light
comes at last into the mind given to contemplation, or when the
goal is finally achieved by anyone, it ALWAYS comes with just ONE
happy realization, -- “I need do nothing.” Here is the ultimate
release that everyone will one day find in his own way, at his own
time. We do not need this time. Time has been SAVED for you,
because you are together. This is the special means this course is
using, to save you time.
T 18 H 8. You are not making use of the course if you insist on
using means that have served others well, neglecting what was made
for YOU. Save time for me by only this one preparation, and
practice doing NOTHING ELSE. “I need do nothing” is a statement of
allegiance, a truly undivided loyalty. Believe it for just one
instant, and you will accomplish more than is given to a century
of contemplation, or of struggle against temptation.

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(N ---)(Ur 684)
(684) (631 c)

T 18 H 9. To DO anything involves the body. And, if you recognize


you NEED do nothing, you HAVE withdrawn the body’s value from your
mind. Here is the quick and open door through which you slip past
centuries of effort, and ESCAPE from time. This is the way in
which sin loses ALL attraction RIGHT NOW. For here is time denied,
and past and future gone. Who need do nothing has no need for
time. To do nothing is to rest, and make a place within you where
the activity of the body ceases to demand attention. Into this
place the Holy Spirit comes, and there abides.
T 18 H 10. He will remain when you forget, and the body’s activities
return to occupy your conscious mind. But there will always be
this place of rest, to which you can return. And you will be more
aware of the quiet center of the storm, than all its raging
activity. This quiet center, IN WHICH YOU DO NOTHING, will remain
with you, giving you rest in the midst of every busy doing on
which you are sent. For, FROM this center, will you be directed
how to use the body sinlessly. It is this center, from which the
body is ABSENT, that will keep it so, in your awareness of it.

(685) a 509

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T 18 I. The Purpose of the Body (*N 1495 10:55)


(N 10:55)(Ur 685)
1 T 18 I 1. It 33 is only the awareness of the body
2 that makes love seem limited. For the body IS
3 a limit on love. The belief in limited
4 love was its origin, and it was MADE to
5 limit the UNlimited. Think not that this is
6 merely allegorical; for it was made to
7 limit YOU. Can you who see yourself 34
8 WITHIN a body, know yourself AS AN
9 IDEA? Everything you recognize you
10 identify by EXTERNALS, something OUTSIDE
11 itself. You cannot even think of GOD
12 without a body, or some form you think
13 you recognize. The body cannot KNOW. And while
14 you limit your awareness to its tiny senses,
15 you will not see the grandeur that surrounds you.
16 T 18 I 2. God cannot come into a
17 body, nor can you join Him there.
18 Limits on love will ALWAYS seem to
19 shut Him out, and to keep you APART
20 from Him. The body is a tiny fence
21 around a little part of a glorious
22 and completely limitless idea. It
23 draws a circle, infinitely small, around
24 a very little segment of Heaven, splintered
25 from the whole, proclaiming that, within it 35 is

33
Ur inserts “Feb. 16, 1967”
34
Ur replaces “yourself” with “yourselves”
35
Ur inserts a comma here

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(N 10:56)(Ur 685-686)
1 YOUR Kingdom, where God can enter not.
2 Within this kingdom the ego rules, and cruelly.
3 And, to defend this little speck of dust,
4 bids you fight against the universe.
5 T 18 I 3. This fragment of your mind is such a
6 tiny part of it that, could you but
7 appreciate the whole, you would see instantly
8 it is that it is like the smallest sunbeam
9 is to the sun. Or like the faintest ripple
10 on the surface of the ocean. In its
11 amazing arrogance, this tiny sunbeam
12 has decided it IS the sun; this almost
13 imperceptible ripple hails itself as the
14 ocean. Think how alone and frightened
15 is this little thought, this infinitesimal
16 illusion, holding itself apart, against the
17 universe. The sun becomes the sunbeam’s “enemy,”
18 which would devour it. And the ocean
19 terrifies the little ripple, and “wants” to
20 swallow it. (686) b 510
21 T 18 I 4. Yet neither sun nor ocean
22 is even aware of all this strange and
23 meaningless activity. They merely
24 continue, unaware that they are feared
25 and hated by a tiny segment of themselves.

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(N 10:57)(Ur 686)
1 Even that segment is not LOST to them,
2 for it could not survive APART from
3 them And what IT thinks it is in
4 no way changes its total dependence
5 on them FOR ITS BEING. Its whole
6 existence still remains IN THEM. Without
7 the sun, the sunbeam WOULD be gone; the
8 ripple WITHOUT the ocean IS inconceivable.
9 T 18 I 5. Such is the strange position in which
10 those in a world inhabited by bodies
11 seem to be. 36 Find themselves. Each body seems to
12 house a SEPARATE mind, a DISCONNECTED
13 thought, living alone and in no way
14 joined to the Thought by which it was
15 created. Each tiny fragment seems
16 to be self-contained, needing each
17 other for SOME things, but by no
18 means TOTALLY dependent on their
19 One Creator for EVERYTHING. And
20 needing the whole to give them ANY
21 meaning, for by themselves, they
22 DO mean nothing. Nor HAVE they any
23 life apart, and by themselves.
24 T 18 I 6. Yet, like the sun and ocean, your
25 Self continues, unmindful that this tiny

36
This is a curious editing change. The Urtext contains the original, crossed out form, not the edited form, suggesting this editing change was made
after the material was transcribed or that Schucman decided against keeping the change at the time of transcription.

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(N 10:58)(Ur 686-687)
1 part regards ITSELF as you. It is not
2 missing; it could not EXIST if it were
3 separate, nor would the whole BE whole
4 without it. It is not a separate kingdom,
5 ruled by an IDEA of separation from the
6 rest. Nor does a fence surround it, preventing
7 it from JOINING with the rest, and keeping it apart
8 from its Creator. This little aspect is NO
9 DIFFERENT from the whole, being continuous
10 with it, and at one with it. It leads no
11 separate life, because its life IS lies in 37 the Oneness in
12 which its being was created.
13 T 18 I 7. Do not accept this little, fenced-
14 off aspect as your Self. The sun and
15 ocean are as nothing, beside what YOU
16 are. The sunbeam sparkles only in the
17 sunlight, and the ripple dances as it rests
18 upon the ocean. Yet in neither sun nor
19 ocean is the power that rests in you.
20 Would you remain WITHIN your tiny kingdom, a
21 sorry king, a bitter ruler of all he
22 surveys, who (687) c 511 looks on nothing, but
23 who would still die to DEFEND it?
24 This little self is NOT your kingdom. Arched
25 high above it, and surrounding it, with

37
This is another curious situation … originally written “life is the oneness” the word “is” is crossed out and is replaced with “lies in” and “oneness”
is capitalized. In the Ur this changes again and becomes “is in the Oneness” so we see that part of the editing change is kept in the Ur but part is
not.

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(N 10:59)(Ur 687)
1 love, is the glorious whole, which offers all its
2 happiness and deep content to EVERY part.
3 T 18 I 8. The little aspect that you think you set
4 apart is no exception. Love knows no
5 bodies, and reaches to everything created
6 like itself. Its total lack of limit
7 IS its meaning. It is COMPLETELY
8 impartial in its giving, encompassing
9 ONLY to preserve and KEEP COMPLETE what
10 it would give. In your tiny
11 kingdom you have so little! Should it
12 not 38 then 39 be there that you would call
13 on love to enter? Look at the desert,
14 dry and unproductive, scorched and joyless,
15 that makes up your little kingdom. And
16 realize the life and joy that love would
17 bring to it, from where IT comes, and
18 where it would return WITH you.
19 T 18 I 9. The Thought of God surrounds your
20 little kingdom, waiting at the barrier
21 you built, to come in and shine upon
22 the barren ground. See how life
23 springs up everywhere! The desert
24 becomes a garden, green and deep and
25 quiet, offering rest to those who

38
Ur inserts a comma here
39
Ur inserts a comma here

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(N 10:60)(Ur 687-688)
1 lost their way, and wander in the dust. Give
2 them a place of refuge, prepared by love
3 for them, where once a desert was. And
4 every one you welcome will bring love with
5 him, from Heaven for you. They enter
6 one by one into this holy place, but they will
7 not depart as they had come, alone.
8 T 18 I 10. The love they BROUGHT with them
9 will STAY with them, as it will stay with
10 YOU. And, under its beneficence, your
11 little garden will expand, and reach out
12 to everyone who thirsts for living
13 water, but has grown too weary to
14 go on alone. Go out and FIND them,
15 for they bring your Self with them.
16 And lead them gently to your quiet
17 garden, and receive their blessing there. So
18 will it grow, and stretch across the desert,
19 leaving no lonely little kingdoms locked
20 away from love, and leaving YOU outside. (688) d 512
21 And you will RECOGNIZE yourself, and see your little
22 garden gently transformed into the
23 Kingdom of Heaven, with all the love of its
24 Creator shining upon it.
25

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(N 10:61)(Ur 688)
1 T 18 I 11. The holy instant is your invitation to love, to enter
2 into your bleak and joyless kingdom,
3 and transform it into a garden of peace
4 and welcome. Love’s answer is inevitable.
5 It will come, because you came WITHOUT
6 the body, and interposed no barriers which
7 would INTERFERE with its glad coming.
8 In the holy instant, you ask of love only what it
9 offers everyone, neither less nor more.
10 Asking for EVERYTHING, you will RECEIVE it.
11 And your shining Self will lift the tiny
12 aspect that you tried to hide from
13 Heaven, straight into Heaven. No part of
14 love calls on the whole in vain. No son of
15 God remains OUTSIDE His Fatherhood.
16 T 18 I 12. Be sure of this; love has
17 entered your special relationship, and entered
18 fully, at your weak request. You do
19 NOT recognize that love has come, because
20 you have not yet let go of ALL the
21 barriers you hold against EACH OTHER.
22 And you will NOT be able to give
23 love welcome separately. You
24 could no more know God alone,
25 than He knows you without your brother.

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(N 10:62)(Ur --)

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T 18 J. The Delusional Thought System (N* 1503 10:63)


(N 10:63)(Ur 688-689)
1 But, TOGETHER, you could no more be
2 UNAWARE of love, than love could know
3 you not, or fail to recognize ITSELF
4 in you.
5 T 18 I 13. You have reached the end of an
6 ancient journey not realizing yet that
7 it is over. You are still worn and
8 tired, and the desert’s dust still seems
9 to cloud your eyes, and keep you sightless.
10 Yet He Whom you welcomed has
11 come to you, and would welcome
12 YOU. He has waited long to
13 give you this. Receive it now of
14 Him, for He would have you KNOW
15 Him. Only a little wall of dust
16 still stands between you. Blow on it
17 lightly and with happy laughter, and it will
18 fall away. And walk into the
19 garden love has prepared for BOTH of you. (689)513
20 T 18 J 1. You have been told to bring the
21 darkness to the light, and guilt to
22 holiness. And you have also been told
23 that error must be corrected
24 at its source. Therefore, it is the tiny
25 part of yourself, 40 the little thought

40
Ur has this as two words “your self” which may be a typing mistake

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(N 10:64)(Ur 689)
1 that seems split off and separate, that the Holy Spirit
2 needs. The rest is fully in God’s
3 keeping, and needs no guide. But
4 this wild and delusional thought needs
5 help, because, in its delusions, it thinks
6 it is the Son of God, whole and omnipotent,
7 sole ruler of the kingdom it set apart,
8 to tyrannize by madness into obedience
9 and slavery.
10 T 18 J 2. This is the LITTLE part of you, you
11 think you stole from Heaven. Give
12 it back to Heaven. Heaven has
13 not lost it, but YOU have lost sight of
14 Heaven. Let the Holy Spirit remove it from the
15 withered kingdom in which you set it
16 up, surrounded by darkness,
17 guarded by attack, and reinforced
18 by hate. Within its barricades is
19 still a tiny segment of the Son of God,
20 complete and holy, serene and unaware
21 of what you think surrounds it. Be
22 you not separate, for the One Who DOES
23 surround it has brought union to
24 you, returning your little offering of darkness
25 to the Eternal Light. (690)514

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(N 10:65)(Ur 690)
1 T 18 J 3. How 41 is this done? It is extremely
2 simple, being based on what this little
3 kingdom really IS. The barren sands, the
4 darkness, and the lifelessness are seen only
5 through the body’s eyes. ITS vision IS distorted,
6 and the messages IT transmits to you, who MADE
7 it to limit your awareness, ARE little and
8 limited, so fragmented that they are
9 meaningless. From the world of bodies, MADE
10 by insanity, insane messages seem to be
11 returned to the mind which made it.
12 And these messages bear witness to this world,
13 pronouncing it as true. For YOU sent forth
14 these messengers, to bring this BACK to you.
15 T 18 J 4. Everything these messages relay to you
16 is quite external. There are NO messages
17 that speak of what lies underneath,
18 for it is NOT the body that could speak of
19 this. Its eyes perceive it not, its
20 senses remain quite UNAWARE of it,
21 its tongue can not relay ITS messages.
22 Yet God can bring you there, if you are
23 willing to follow the Holy Spirit through seeming
24 terror, trusting Him not to abandon
25 you, and LEAVE you there. For it is not

41
Ur inserts “Feb. 20, 1967”

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(N 10:66)(Ur 690-691)
1 HIS purpose to frighten you, but only YOURS.
2 YOU are severely tempted to abandon HIM at the
3 outside ring of fear. But HE would lead
4 you safely through, and FAR beyond.
5 T 18 J 5. The circle of fear lies just below the
6 level the body sees, and SEEMS to be the whole
7 foundation on which the world is based.
8 Here are all the illusions, all the twisted
9 thoughts, all the insane attacks, the
10 fury, vengeance, and betrayal that are were
11 made to keep the guilt in place, so that
12 the world could RISE from it, and keep IT
13 hidden. Its SHADOW rises to the surface,
14 enough to hold its most external
15 manifestations 42 in darkness, and to bring
16 despair and loneliness to it, and keep it
17 joyless. But its INTENSITY is veiled by
18 its heavy coverings, and kept APART from
19 what was made to keep it hidden. (691)515
20 T 18 J 6. The body cannot see this, for the body
21 AROSE from this for its protection, which
22 must ALWAYS depend on keeping it
23 NOT seen. The body’s eyes will NEVER look
24 on it. Yet they will SEE what it
25 dictates. The body will remain guilt’s

42
The Urtext manuscript has this singular, but the Notes and HLC have it pluralized, which appears more correct.

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(N 10:67)(Ur 691)
1 messenger, and will act as it directs, as long
2 as YOU believe that guilt is real. For the
3 REALITY of guilt is the illusion which seems
4 to make it heavy and opaque, impenetrable,
5 and a REAL foundation for the ego’s thought-
6 system. Its thinness and transparency are not
7 apparent, until you see the light BEHIND it.
8 And then you see it as a fragile veil, before
9 the light.
10 T 18 J 7. This heavy-seeming barrier, this
11 artificial floor that looks like rock, is
12 like a bank of low, dark clouds
13 that seems 43 to be a solid wall
14 before the sun. Its impenetrable
15 appearance is WHOLLY an illusion. It
16 gives way softly to the mountain tops
17 that rise above it, and has no
18 power at all to hold back anyone
19 willing to climb above it, to see the
20 sun. It is not strong enough to stop a
21 button’s fall, nor hold a feather.
22 Nothing can rest upon it, for it is but an
23 ILLUSION of a foundation. Try but to
24 touch it, and it disappears; attempt to
25 grasp it, and your hands hold nothing.

43
Ur has “seem” instead of “seems” making it “clouds seem” instead of the original “bank […] seems”

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(N 10:68)(Ur 691-692)
1 T 18 J 8. Yet in this cloud bank it is easy to
2 see a whole world rising. A solid
3 mountain range, a lake, a city,
4 all arise in your imagination, and FROM the clouds,
5 the messengers of your perception return to you,
6 assuring you that it is all THERE. Figures
7 stand out and move about, actions seem
8 real, and forms appear and shift from
9 loveliness to the grotesque. And back and forth
10 they go, as long as you would play the
11 game of children’s “make believe.” Yet,
12 however long you play it, and regardless of
13 how much imagination you bring to it, you
14 do NOT confuse it with the world below,
15 nor seek to make it real. (692)516
16 T 18 J 9. So should it be with the
17 dark clouds of guilt, no more
18 impenetrable and no more substantial.
19 You will NOT bruise yourself against
20 them, in traveling through. Let your
21 Guide TEACH you their UNsubstantial
22 nature, as He leads you PAST them.
23 For BENEATH them is a world of light,
24 whereon they cast no shadows. Their
25 shadows lie upon the world BEYOND them,

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(N 10:69)(Ur 692)
1 still FURTHER from the light. But from them TO
2 the light, their shadows CANNOT fall. This world
3 of light, this bright circle of brightness, is the
4 real world, where guilt meets with forgiveness.
5 Here, the world OUTSIDE is seen anew,
6 WITHOUT the shadow of guilt upon it.
7 T 18 J 10. Here are YOU forgiven, for here you have
8 forgiven everyone. Here is the new
9 perception, where everything is bright
10 and shining with innocence, washed in the
11 waters of forgiveness, and cleansed of
12 every evil thought you laid upon it.
13 Here there is no attack upon the Son of
14 God, and YOU are welcome. here. Here
15 is your innocence, waiting to
16 clothe you and protect you, and make you
17 ready for the final step in the journey
18 inward. Here are the dark and heavy
19 garments of guilt laid by, and
20 gently replaced by purity and joy.
21 T 18 J 11. Yet even forgiveness is not the
22 end. Forgiveness DOES make lovely,
23 but it does NOT create. It IS
24 the source of healing, but it is the
25 MESSENGER of love, and not its Source.

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T 18 K. The Passing of the Dream (*N 1510 10:70)


(N 10:70)(Ur 692-693)
1 Here you are led, that God Himself can
2 take the final step unhindered. For
3 here does nothing INTERFERE with love, letting
4 it be Itself. A step BEYOND this
5 holy place of forgiveness. A step still
6 further inward, but one you CANNOT
7 take, transports you to something
8 COMPLETELY different. Here is the Source
9 of light; nothing perceived, forgiven, or 44
10 transformed. But merely KNOWN.
11 T 18 K 1. This course will LEAD to
12 knowledge, but knowledge itself is
13 is still beyond the scope of our
14 curriculum. Nor is there any need for
15 us to try to speak of what must
16 forever lie beyond words. We
17 need remember only that (693)517 whoever
18 attains the real world, beyond which
19 learning cannot go, WILL go beyond
20 it, but in a different way. For learning
21 Where learning ends, there God begins,
22 for learning ends before Him Who is
23 complete where He begins, and where
24 there IS no end.

44
Ur changes “or” to “nor”

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(N 10:71)(Ur 693)
1 T 18 K 2. It is not for us to try to dwell on what
2 cannot BE attained. There is too much to
3 learn. The readiness for knowledge still
4 must be attained. Love is not learned.
5 Its meaning lies in Itself. And
6 learning ends when you have recognized
7 all it is NOT. That is the INTERFERENCE;
8 that is what needs to be undone.
9 Love is not learned, because there never WAS a
10 time in which you knew it not. Learning
11 is useless in the Presence of your Creator,
12 Whose ACKNOWLEDGMENT of you, AND
13 YOURS OF HIM, so FAR transcends ALL
14 learning, that EVERYTHING you learned is
15 meaningless, replaced forever by the knowledge
16 of love and its One meaning.
17 T 18 K 3. Your relationship has been
18 uprooted from the world of shadows, and
19 its unholy purpose has been safely
20 brought through the barriers of guilt, washed with
21 forgiveness, and set shining and firmly
22 rooted in the world of light. From there
23 it calls to you to follow the course it
24 took, lifted high above the darkness,
25 and gently placed before the gates of Heaven.

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(N 10:72)(Ur 693)
1 The holy instant in which you were united, is but a
2 messenger of love, sent from BEYOND
3 forgiveness to REMIND you of all that
4 lies beyond it. Yet it is THROUGH forgiveness
5 that it will BE remembered. T 18 K 4. And when the
6 memory of God has come to you, in the
7 holy place of forgiveness, you will remember
8 nothing else. And memory will be as
9 useless as learning, for your ONLY
10 purpose will be creating. Yet this you cannot
11 know, until every perception has been
12 cleansed and purified, and finally removed
13 forever. Forgiveness removes ONLY the
14 UNtrue, lifting the shadows from the
15 world, and carrying it, safe and sure within
16 its gentleness, to the bright world of new
17 and clean perception. There is YOUR purpose
18 now. And it is there that peace awaits you.
19
20
21
22
23
24
25

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A Course in Miracles Volume I Chapter 19 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 19 - BEYOND THE BODY ............................................................................................................... 1


T 19 A. Introduction (*N 1513 10:73).................................................................................................... 1
(N 10:73)(Ur 694) ................................................................................................................................ 1
T 19 B. Healing and the Mind (*N 1514 10:74) .................................................................................... 2
(N 10:74)(Ur 694-695)......................................................................................................................... 2
(N 10:75)(Ur 695) ................................................................................................................................ 3
(N 10:76)(Ur 695-696)......................................................................................................................... 4
(N 10:77)(Ur 696) ................................................................................................................................ 5
(N 10:78)(Ur 696-697)......................................................................................................................... 6
(N 10:79)(Ur 697) ................................................................................................................................ 7
(N 10:80)(Ur 697-698)......................................................................................................................... 8
(N 10:80)(Ur 698) ................................................................................................................................ 9
(N 10:82)(Ur 698) .............................................................................................................................. 10
T 19 C. Sin versus Error (*N 1524 10:84) ........................................................................................... 11
(N 10:83)(Ur 698-699)....................................................................................................................... 11
(N 10:84)(Ur 699) .............................................................................................................................. 12
(N 10:85)(Ur 699-700)....................................................................................................................... 13
(N 10:86)(Ur 700) .............................................................................................................................. 14
(N 10:87)(Ur 700) .............................................................................................................................. 15
(N 10:88)(Ur 700-701)....................................................................................................................... 16
(N 10:89)(Ur 701-702)....................................................................................................................... 17
T 19 D. The Unreality of Sin (*N 1530 10:90)..................................................................................... 18
(N 10:90)(Ur 702) .............................................................................................................................. 18
(N 10:91)(Ur 702-703)....................................................................................................................... 19
(N 10:92)(Ur 703) .............................................................................................................................. 20
(N 10:93)(Ur 703-704)....................................................................................................................... 21
(N 10:94)(Ur 704) .............................................................................................................................. 22
(N 10:95)(Ur 704-705)....................................................................................................................... 23
(N 10:96)(Ur 705) .............................................................................................................................. 24
(N 10:97)(Ur 705-706)....................................................................................................................... 25
(N 10:98)(Ur 706) .............................................................................................................................. 26
(N 10:99)(Ur 706) .............................................................................................................................. 27
(N 10:100)(Ur 706-707)..................................................................................................................... 28
(N 10:101)(Ur 707) ............................................................................................................................ 29
T 19 E. Obstacles to Peace –I The Desire to Get Rid of it.................................................................. 30
(N 10:102)(Ur 707-708)..................................................................................................................... 30
(N 10:103)(Ur 708) ............................................................................................................................ 31
(N 10:104)(Ur 708-709)..................................................................................................................... 32
(N 10:105)(Ur 709) ............................................................................................................................ 33
(N 10:106)(Ur 710) ............................................................................................................................ 34
(N 10:107)(Ur 710) ............................................................................................................................ 35
T 19 F. The Attraction of Guilt (*N 1548 10:108) .............................................................................. 36
(N 10:108)(Ur 710-711)..................................................................................................................... 36
(N 10:109)(Ur 711) ............................................................................................................................ 37
(N 10:110)(Ur 711-712)..................................................................................................................... 38

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(N 10:111)(Ur 712) ............................................................................................................................ 39


(N 10:112)(Ur 712) ............................................................................................................................ 40
T 19 G. Obstacles to Peace – II. The Belief the Body is Valuable for What it Offers (*N not
present in Notes).................................................................................................................................... 41
T 19 H. Pleasure and Pain (*N not present in Notes)......................................................................... 45
T 19 I. Obstacles to Peace - III. The Attraction of Death (*N not present in Notes) ....................... 49
T 19 J. The Incorruptible Body (*N not present in Notes) ................................................................ 50
T 19 K. Obstacles to Peace - IV. The Fear of God (*N not present in Notes) .................................. 55
T 19 L. The Lifting of the Veil (*N not present in Notes) .................................................................. 57

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Chapter 19 - Beyond the Body


T 19 A. Introduction (*N 1513 10:73)
(N 10:73)(Ur 694)
1 T 19 A 1. We said before that, when a
2 situation has been dedicated WHOLLY to truth,
3 peace is inevitable. Its attainment is the
4 criterion by which the wholeness of the dedication
5 can be safely assumed. Yet we also
6 said that peace without faith will NEVER
7 be attained, for what is WHOLLY dedicated to
8 truth as its onlyoal is BROUGHT to
9 truth BY faith. This faith encompasses
10 EVERYONE involved, for only thus the situation
11 is perceived as meaningful and as a WHOLE.
12 And everyone must BE involved in it,
13 or else YOUR faith is limited, and your
14 dedication incomplete.
15 T 19 A 2. Every situation, properly perceived,
16 becomes an opportunity to heal the Son of God.
17 And he is healed BECAUSE you offered
18 faith to him, GIVING 1 him to the Holy Spirit and
19 RELEASING him from every demand your
20 ego would make of him. Thus do
21 you SEE HIM FREE, and in this vision does
22 the Holy Spirit SHARE. And since He SHARES
23 it He HAS given it, and so He healed
24 THROUGH YOU. It is this JOINING Him, in a UNITED
25 purpose, that MAKES THIS PURPOSE REAL, 2

1
This word is not emphasized in the Urtext
2
These words are not emphasized in the Urtext

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T 19 B. Healing and the Mind (*N 1514 10:74)


(N 10:74)(Ur 694-695)
1 because YOU make it WHOLE. And this IS healing.
2 The BODY is healed BECAUSE YOU CAME WITHOUT IT,
3 and joined the Mind in which all healing rests.
4 T 19 B 1. The body cannot heal, because it cannot
5 MAKE ITSELF SICK. It NEEDS no healing.
6 Its health or sickness depends ENTIRELY on
7 how the mind perceives it, and the purpose
8 that the mind would use it FOR. And it
9 IS obvious that a segment of the mind CAN
10 see itself as SEPARATED from the Universal
11 Purpose. When this occurs, the body becomes
12 its weapon, used AGAINST this Purpose,
13 to DEMONSTRATE the “fact” that separation HAS
14 occurred. The body thus becomes the instrument
15 of illusion, acting accordingly; 3 SEEING what
16 is not there, HEARING what truth has never
17 said, and BEHAVING INSANELY, being imprisoned
18 BY insanity. (695)519
19 T 19 B 2. Do not overlook our earlier
20 statement that faithlessness leads straight
21 to illusions. For faithlessness IS the perception
22 of a brother AS a body, and the body CANNOT
23 be used for purposes of union. If,
24 then, you SEE him as a body, YOU have
25 established a condition in which UNITING with him

3
Urtext has a comma here

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(N 10:75)(Ur 695)
1 becomes impossible. Your FAITHLESSNESS to him has
2 separated you from him, and kept you BOTH apart
3 from being healed. Your faithlessness
4 has thus opposed the Holy Spirit's purpose, and
5 brought illusions, CENTERED ON THE BODY, to
6 stand BETWEEN you. And the body WILL seem
7 to be sick, for you have made of it an
8 “enemy” of healing, and the OPPOSITE of truth.
9 T 19 B 3. It CANNOT be difficult to realize that
10 faith MUST be the opposite of faithLESS. 4
11 But the difference in how they operate is
12 less apparent, though it follows directly
13 from the fundamental difference in what they
14 ARE. Faithlessness would always
15 LIMIT AND ATTACK; faith would remove
16 ALL limitations, and MAKE WHOLE. Faithlessness
17 would destroy and SEPARATE; faith would
18 unite and HEAL. Faithlessness would
19 interpose illusions between the Son of God
20 and his Creator; faith would remove
21 ALL obstacles that SEEM to rise
22 between them. Faithlessness is wholly
23 dedicated to illusions; faith wholly to truth.
24 T 19 B 4. A PARTIAL DEDICATION IS IMPOSSIBLE.
25 Truth is the ABSENCE of illusion; illusion the

4
Ur has “faithLESSness” instead of “faithLESS”

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(N 10:76)(Ur 695-696)
1 ABSENCE of truth. Both cannot BE together, nor
2 perceived in the SAME PLACE. To dedicate
3 yourself to BOTH 5 is to set up a goal
4 forever impossible to attain. For PART
5 of it is sought through the body, THOUGHT OF as
6 a means for seeking out reality through
7 ATTACK. While the OTHER part would
8 HEAL, and therefore calls upon the mind, and NOT the
9 body. The INEVITABLE compromise is the
10 belief that the BODY must be healed, and
11 NOT the mind. For this divided goal has
12 given both an EQUAL reality, and can
13 SEEM to be possible only if the mind is
14 limited TO the body, and divided into little
15 parts with SEEMING wholeness, but WITHOUT
16 CONNECTION. (696)520
17 T 19 B 5. This will NOT harm the body. But it
18 WILL keep the delusional thought-system IN
19 THE MIND. Here, then, is healing needed.
20 And it is here that healing IS. For
21 God gave healing not APART from
22 sickness, nor established remedy
23 where sickness CANNOT be. They ARE
24 together, and when they are SEEN together, ALL
25 attempts to KEEP both truth AND illusion in the

5
Ur inserts comma

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(N 10:77)(Ur 696)
1 mind, where both MUST be, are recognized
2 as DEDICATION TO ILLUSION. And GIVEN UP
3 when BROUGHT to truth, and seen as totally
4 UNRECONCILABLE with truth, in ANY aspect,
5 or in any WAY.
6 T 19 B 6. Truth and illusion HAVE no connection.
7 This will remain FOREVER true, however
8 much YOU seek to connect them. But
9 ILLUSIONS are ALWAYS connected, AS IS
10 TRUTH. Each is united, a COMPLETE
11 thought-system, but totally DIS-
12 connected to EACH OTHER. Where there is NO
13 overlap, there separation MUST be complete.
14 And to perceive THIS is to recognize where
15 separation IS, and WHERE IT MUST BE
16 HEALED. The RESULT of an idea is NEVER
17 separate from its source. The IDEA of
18 separation PRODUCED the body, and remains connected
19 TO it, MAKING it sick because of its
20 identification WITH it.
21 T 19 B 7. You THINK you are PROTECTING the
22 body by HIDING this connection. For
23 this concealment SEEMS to keep your
24 identification safe from the “attack” of truth.
25 If you but understood how much this

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(N 10:78)(Ur 696-697)
1 strange concealment has hurt your mind, and
2 how confused your own identification has
3 become to you, BECAUSE of it, 6 you do NOT
4 see how great the devastation wrought
5 by your faithlessness. For faithlessness IS
6 an attack, which SEEMS to be justified
7 BY ITS RESULTS. For, by WITHHOLDING
8 faith, you SEE what IS unworthy
9 of it, and CANNOT look beyond the
10 barrier to what is joined with YOU.
11 T 19 B 8. To have faith is to heal. It is the sign
12 that you HAVE accepted the Atonement for
13 yourself, and would therefore share it. By
14 faith, you OFFER the gift of freedom from the
15 past, which you have RECEIVED. You do NOT
16 use ANYTHING your brother has done
17 before, to condemn him NOW. You
18 freely choose to OVERLOOK (697)521 his errors,
19 looking PAST all barriers between
20 your self and his, and seeing them
21 AS ONE. And in that One, you see
22 your faith is FULLY justified. There
23 IS no justification for faithlessness.
24 But faith is ALWAYS justified.
25 T 19 B 9. Faith is the OPPOSITE of fear,

6
Ur has an exclamation mark instead of a comma and begins a new sentence with “You”

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(N 10:79)(Ur 697)
1 as much a part of love, as fear is
2 of attack. Faith is the acknowledgment
3 of UNION. It is the gracious recognition acknowledgment
4 of everyone as a Son of your most
5 loving Father, loved like by Him
6 like 7 you. And therefore loved by you
7 as yourself. It is HIS Love that
8 joins you, and FOR His Love, you
9 would keep no-one separate
10 from YOURS. Each one APPEARS
11 just as he is perceived in the holy instant,
12 united in YOUR purpose to be RELEASED
13 from guilt. And in YOUR faith he IS
14 released. You saw the Christ in him,
15 and he was healed, because you looked on
16 what makes faith FOREVER justified
17 in EVERYONE. T 19 B 10. Faith is the gift of God,
18 through Him Whom God has GIVEN you.
19 Faithlessness looks upon the Son of God,
20 and judges him UNWORTHY of forgiveness.
21 But, through the eyes of faith, the Son of God
22 is seen ALREADY forgiven, free of all the guilt he
23 laid upon himself. Faith sees him
24 only NOW, because it looks not to the past
25 to judge him, but would see in him

7
Very oddly, our copy of the manuscript has “like” crossed out and “as” handwritten in. All other versions have it as “like” so we leave it as
originally typed, as did the Scribes themselves when they copied this to the HLC.

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(N 10:80)(Ur 697-698)
1 ONLY what it would see in YOU.
2 It sees NOT through the body's eyes, nor looks
3 to bodies for its justification. It is the
4 messenger of the NEW perception, sent forth
5 to gather witnesses unto its coming, and
6 to return their messages to YOU.
7 T 19 B 11. Faith is as easily exchanged
8 for knowledge as is the real world. For
9 faith ARISES from the Holy Spirit's perception,
10 and is the sign you share it WITH Him.
11 Faith is a gift you offer to the Son of God
12 THROUGH Him, and WHOLLY acceptable to his
13 H?? Father as to him. And therefore
14 offered YOU. Your holy relationship, with its NEW
15 purpose, offers you faith to give unto
16 EACH OTHER. Your faithlessness had
17 driven you APART, and so you did not RECOGNIZE
18 salvation in each other. But faith UNITES
19 you in the holiness you see, NOT through the body's
20 eyes, but in the sight of Him Who (698)522
21 joined you, and in Whom YOU are united.
22 T 19 B 12. Grace is not given to a BODY, but to
23 a MIND. And the mind that RECEIVES
24 it, looks INSTANTLY beyond the body,
25 and sees the holy place where IT was healed.

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(N 10:80)(Ur 698)
1 THERE is the altar where the grace was given, in which
2 IT stands. Do you, then, offer grace and
3 BLESSING to each other, for you stand at the
4 SAME altar, where grace was laid
5 for BOTH of you. And be you healed
6 by grace TOGETHER, that YOU may heal
7 through faith.
8 T 19 B 13. In the holy instant, you stand before the
9 altar God has raised unto
10 himself 8 and BOTH of you. Lay
11 faithlessness aside, and come to
12 it TOGETHER. There will you see the
13 miracle of your relationship, as it was
14 MADE AGAIN through faith. And there
15 it is that you will realize that there is NOTHING
16 faith can NOT forgive. NO
17 error INTERFERES with its calm
18 sight, which brings the miracle of
19 healing with equal ease to ALL of them.
20 For what the messengers of love are
21 sent to do THEY DO. Returning the
22 glad tidings that it was done, to
23 you who stand before the altar, 9 from
24 which they were sent forth, TOGETHER.

8
Ur capitalizes “himself” quite appropriately
9
Ur omits this comma

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(N 10:82)(Ur 698)
1 T 19 B 14. As faithlessness will keep your
2 little kingdoms barren and separate,
3 so will faith help the Holy Spirit prepare the
4 ground for the most holy garden
5 that He would make of it. For
6 faith brings peace, and so it calls
7 on truth to enter By making
8 lovely that and make still lovelier
9 and make lovely, what has already
10 BEEN prepared for loveliness. Truth
11 FOLLOWS faith and peace, completing
12 the process of making lovely that
13 they begin. For faith is still a
14 learning goal, no longer needed when
15 the lesson has been learned.
16 But Truth will stay forever. T 19 B 15.
17 Let, then, your dedication be to the eternal.
18 And learn how NOT to interfere with
19 it, and make it slave to time.
20 For what you think you do to the
21 eternal, you do to YOU. Whom
22 God created as His Son is slave
23 to no-one, 10 being lord of all, along
24 with his Creator. You CAN
25 enslave a body, but an IDEA is free,

10
Ur has ‘nothing”

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T 19 C. Sin versus Error (*N 1524 10:84)


(N 10:83)(Ur 698-699)
1 INCAPABLE of being kept in
2 prison, or limited in ANY way, (699)523
3 EXCEPT BY THE MIND THAT THOUGHT IT.
4 For it remains JOINED to its source, which
5 is its jailor or its liberator,
6 according to which it chooses as ITS purpose
7 FOR ITSELF. 11

11
Ur inserts “Feb. 24, 1967”

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(N 10:84)(Ur 699)
1 T 19 C 1. It is ESSENTIAL that error be not
2 confused with “sin.” And it is this
3 distinction which makes salvation possible.
4 For error can be corrected, and the
5 wrong made right. But sin,
6 were it possible, WOULD be irreversible.
7 The belief in “sin” is necessarily based on the firm
8 conviction that minds, NOT bodies,
9 can attack. And thus the mind
10 IS guilty, and will forever s so so
11 remain, unless a mind NOT part
12 of it can give it absolution. Sin
13 calls for punishment, as error for
14 correction. And the belief that punishment
15 IS correction, is clearly insane.
16 T 19 C 2. Sin is not error. For sin
17 entails an arrogance which the idea
18 of error lacks. To sin would be
19 to violate reality, AND TO SUCCEED.
20 Sin is the proclamation that
21 attack is real, and guilt is JUSTIFIED.
22 It assumes the Son of God IS guilty,
23 and has thus SUCCEEDED in losing his
24 innocence, and making of himself
25 what God created NOT. Thus is

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(N 10:85)(Ur 699-700)
1 creation seen as NOT eternal, 12 the Will of
2 God open to opposition AND DEFEAT. Sin
3 is the “grand illusion” underlying ALL the
4 ego's grandiosity. For BY it, God
5 HIMSELF is changed, and rendered
6 incomplete.
7 T 19 C 3. The Son of God CAN be
8 mistaken; he CAN deceive himself;
9 he can even turn the power of his
10 mind AGAINST himself. But
11 he can NOT sin. There is
12 NOTHING he can do that would
13 REALLY change his reality in
14 ANY way, nor make him
15 REALLY guilty. That is what
16 sin WOULD do, for such is its
17 PURPOSE. Yet, for all the wild
18 insanity inherent in the whole IDEA
19 of sin, IT IS IMPOSSIBLE. For the
20 wages of sin IS death, 13 and how
21 can the immortal die? (700)524
22 T 19 C 4. A MAJOR tenet in the ego's
23 insane religion is that sin is NOT
24 error, but TRUTH. And it is

12
Ur inserts “and” after the comma
13
Romans 6:23 For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.

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(N 10:86)(Ur 700)
1 INNOCENCE that would deceive. PURITY
2 is seen as arrogance, and the acceptance
3 of the self AS SINFUL is perceived as
4 holiness. And it is this doctrine
5 that REPLACES the reality of the Son
6 of God, as his Father created
7 him, and willed that he be
8 forever. Is this HUMILITY?
9 Or is it rather an attempt
10 to wrest creation AWAY from
11 truth, and keep it separate?
12 T 19 C 5. ANY attempt to re-
13 interpret sin as error is
14 wholly indefensible to the ego. The
15 IDEA of sin is WHOLLY sacrosanct
16 in its thought-system, and quite
17 unapproachable except through
18 reverence. 14 It is the most “holy”
19 concept in the ego's system; lovely
20 and powerful, wholly true 15 and
21 NECESSARILY protected with every
22 defense at its disposal. For
23 here lies its stro “best”
24 defense, which all the others serve. Here
25 is its armor, its protection, and the

14
Ur inserts “and awe”
15
Ur inserts a comma here

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(N 10:87)(Ur 700)
1 fundamental PURPOSE of the special
2 relationship, in its interpretation.
3 T 19 C 6. It can indeed be said
4 the ego MADE its world on sin.
5 Only in such a world COULD
6 everything be upside-down. This
7 IS the strange illusion which makes
8 the clouds of guilt seem heavy
9 and impenetrable. The solidness this
10 world's foundation SEEMS to have
11 is FOUND in this. For sin HAS
12 changed creation from an Idea
13 of God to an IDEAL the EGO
14 wants;-- a world IT rules, made
15 up of bodies, mindless, and capable
16 of COMPLETE corruption and decay.
17 T 19 C 7. If this is a MISTAKE, it
18 can be undone easily by truth.
19 ANY mistake can be corrected,
20 if TRUTH be left to judge it.
21 But, if the mistake is given the
22 STATUS of truth, to what CAN
23 it be brought? The holiness of
24 sin is kept in place by just this
25 strange device. As TRUTH, it IS

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(N 10:88)(Ur 700-701)
1 inviolate, and everything is brought to IT
2 for judgment. As a MISTAKE, IT
3 must be brought to truth. It is
4 impossible to have faith in sin, for sin IS
5 faithlessness. But it IS possible to
6 have faith that a MISTAKE can be corrected. (701)525
7 T 19 C 8. There is no stone in all the ego's
8 embattled citadel more heavily defended than
9 the idea that sin is real; the
10 NATURAL expression of what the
11 Son of God has MADE himself
12 to be, AND WHAT HE IS. To the ego,
13 THIS IS NO MISTAKE. For this IS its
14 reality; this is the “truth,” from
15 which escape will ALWAYS be
16 impossible. This is his past, his
17 present, and his future. For he
18 has somehow managed to
19 corrupt his Father, and
20 change His Mind COMPLETELY.
21 Mourn then the death of God, Whom
22 sin has killed! T 19 C 9. And this
23 WOULD be the ego's wish, which, in
24 its madness, it thinks it has
25 ACCOMPLISHED. Would you not RATHER

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(N 10:89)(Ur 701-702)
1 that all this be nothing more than a
2 MISTAKE, ENTIRELY correctable, and
3 so easily escaped from that its whole
4 correction is like walking through a mist into the
5 sunlight? For that is all it IS. Perhaps
6 you would be tempted to AGREE with the
7 ego, that it is far better to be sinful
8 than be mistaken. But think you carefully
9 before you allow yourself to make
10 this choice. Approach it not lightly, for
11 it IS the choice of hell or Heaven. (702)526

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T 19 D. The Unreality of Sin (*N 1530 10:90)


(N 10:90)(Ur 702)
1 T 19 D 1. The 16 attraction of sin guilt is thought to be 17 in
2 sin, NOT error. Sin will be repeated, BECAUSE
3 of this attraction. Fear can become so acute
4 that the sin is denied the acting out,
5 but, while the guilt REMAINS attractive, the
6 mind will suffer, and not let go the IDEA of
7 the sin. For guilt still calls to it, and the
8 mind hears it and yearns for it, making
9 itself a willing captive to its sick appeal.
10 Sin is an idea of evil that cannot BE
11 corrected, and will be forever DESIRABLE. As
12 an ESSENTIAL part of what the ego thinks you
13 ARE, you will ALWAYS want it. And only
14 an AVENGER, with a mind UNLIKE your own,
15 could stamp it out through FEAR.
16 T 19 D 2. The ego does not think it possible
17 that love, NOT fear, is really called upon
18 by sin, AND ALWAYS ANSWERS. For the ego
19 brings sin to FEAR, demanding punishment.
20 But punishment is but another form
21 of guilt's protection. For what is
22 DESERVING punishment, must have been
23 REALLY DONE. Punishment is always
24 the great preserver of sin; treating it
25 with respect, and honoring its enormity.

16
Ur inserts “Feb. 27, 1976”
17
Ur replaces ‘thought to be” with “found”

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(N 10:91)(Ur 702-703)
1 What must be punished, MUST BE TRUE.
2 And what is true MUST be eternal, and
3 WILL be repeated endlessly. For what
4 you think is real YOU WANT, and will NOT
5 let it go.
6 T 19 D 3. An ERROR, on the other hand, is NOT
7 attractive. What you see clearly AS A
8 MISTAKE, you WANT corrected. Sometimes
9 a sin can can be repeated over and over,
10 with OBVIOUSLY distressing results, but
11 WITHOUT the loss of its appeal. And
12 suddenly you change its status from a
13 sin to a MISTAKE. Now you will NOT
14 repeat it; you will merely stop, and
15 let it go. UNLESS THE GUILT REMAINS.
16 For then 18 you will but change the FORM of
17 sin, granting that it was an error, but
18 KEEPING IT UNCORRECTABLE. This is not
19 really a change in your perception, for it
20 is SIN that calls for punishment, NOT error. (703)527
21 T 19 D 4. The Holy Spirit CANNOT punish sin. Mistakes
22 He recognizes, and would correct them all,
23 as God entrusted Him to do. But
24 SIN He knows not, nor can He
25 RECOGNIZE mistakes that cannot be corrected.

18
Ur inserts comma here

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(N 10:92)(Ur 703)
1 For a mistake that cannot be corrected is
2 MEANINGLESS to Him. Mistakes are FOR
3 correction. They call for NOTHING ELSE.
4 What calls for punishment, must call for
5 NOTHING. Yet every mistake MUST be
6 a call for love. What, then, is sin?
7 What COULD it be but a mistake
8 you would keep hidden; a call for help
9 that you would keep UNHEARD, and thus
10 UNANSWERED?
11 T 19 D 5. In time, the Holy Spirit CLEARLY sees
12 the Son of God can make mistakes. On this,
13 you SHARE His vision. Yet you do NOT
14 share His recognition of the difference
15 between time and eternity. The Holy Spirit knows
16 that time is for CORRECTION. And
17 when correction is completed, time
18 IS eternity. Time is like a
19 downward spiral, that seems to
20 travel down from a long, unbroken
21 line, along another plane, but which
22 in no way BREAKS the line, or interferes
23 with its smooth continuousness. Along the spiral,
24 it SEEMS as if the line MUST have been
25 broken, but, at the LINE, its wholeness is

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(N 10:93)(Ur 703-704)
1 apparent.
2 T 19 D 6. Everything seen from the spiral is
3 misperceived. But, as you approach the
4 line, you realize that IT was not affected
5 by the drop into another plane at all.
6 But, FROM this plane, the LINE seems
7 discontinuous. And this is but an
8 error in perception, which can be easily
9 corrected IN THE MIND, although the body's
10 eyes will see no change. The eyes
11 see many things the mind corrects, and
12 YOU respond, NOT to the eyes' illusions,
13 BUT TO THE MIND'S CORRECTIONS. You SEE
14 the line as broken, and as you shift to
15 different aspects of the spiral, the line looks
16 different. Yet in your mind is One Who KNOWS
17 it is unbroken, and forever changeless. (704)528
18 T 19 D 7. This One can teach you how
19 to look on time differently, and to
20 see BEYOND it. But NOT while you
21 believe in sin. In error, yes, for this
22 CAN be corrected by the mind. But
23 sin is the belief that YOUR perception
24 is UNCHANGEABLE, and that the MIND
25 must ACCEPT AS TRUE what it is

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(N 10:94)(Ur 704)
1 told THROUGH it. If it does not obey, the
2 MIND is judged insane. The ONLY power
3 that could CHANGE perception is thus
4 kept impotent, held to the body by the
5 FEAR of changed perception, which
6 its Teacher, Who is One with it, would
7 bring.
8 T 19 D 8. When you are tempted to
9 believe that sin is real, remember this:
10 If sin is real, both God AND YOU are
11 not. If creation is EXTENSION, the Creator
12 MUST have extended HIMSELF, and it is
13 impossible that what is PART of Him is
14 totally unlike the rest. If sin is
15 real, God must be at war
16 WITHIN HIMSELF. HE must be
17 split, and torn between good and evil;
18 partly sane and partially insane.
19 For He must have created what wills to
20 destroy Him, and HAS THE POWER TO DO SO.
21 Is it not EASIER to believe that YOU have
22 been mistaken, than to believe in this?

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(N 10:95)(Ur 704-705)
1 T 19 D 9. While you believe that YOUR reality, OR
2 YOUR BROTHER'S, is bounded by a body, you
3 will believe in sin. While you believe that
4 BODIES can unite, you will find guilt
5 attractive, and believe that sin is
6 precious. For the belief that bodies
7 LIMIT the mind leads to a perception of
8 the world in which the PROOF of separation seems
9 to be everywhere. And God and His
10 creation seem to be split apart, and
11 overthrown. For sin would PROVE
12 what God created holy could
13 not prevail against it, nor remain
14 ITSELF before its power. 19 T 19 D 10. Sin is
15 perceived as mightier than God, before
16 which God HIMSELF must bow, and
17 offer His creation to its conqueror.
18 Is this humility, or madness? If
19 sin were real it would forever be
20 beyond the hope of healing. (705)529 For there
21 would be a power BEYOND God's,
22 capable of making another will,
23 which could attack His Will, and
24 OVERCOME it. And give His Son a
25 will APART from His, and STRONGER.

19
Ur has “its power” typed originally and then overtyped with “the power of sin.”

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(N 10:96)(Ur 705)
1 And each part of His fragmented creation
2 would have a DIFFERENT will OPPOSED to
3 His, and in eternal opposition to Him AND
4 TO EACH OTHER.
5 T 19 D 11. Your holy relationship has, as its
6 purpose now, the goal of proving THIS
7 is impossible. Heaven has smiled
8 upon it, and the belief in sin has been
9 uprooted in its smile of love. You
10 see 20 it still, because you do not realize
11 that its FOUNDATION has gone. Its
12 SOURCE has been removed, and so it
13 can be cherished but a little while,
14 before it vanishes. Only the habit of
15 LOOKING for it still remains. And
16 yet you look with Heaven's smile upon
17 YOUR lips, and Heaven's blessing on
18 your sight. T 19 D 12. You will NOT see it
19 long. For, in the NEW perception, the
20 mind CORRECTS it when it SEEMS
21 to be seen, and it becomes invisible. But
22 ERRORS are quickly recognized, and
23 quickly given to correction, to be
24 healed, NOT hidden. YOU will be
25 healed of sin and all its ravages, the

20
Ur underlines “see”

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(N 10:97)(Ur 705-706)
1 INSTANT that you give it no power
2 over EACH OTHER. And you will HELP each
3 other overcome MISTAKES, by joyously
4 RELEASING one another from the belief in sin.
5 In the holy instant, you will see the smile of Heaven
6 shining on BOTH of you. And you will
7 shine upon each other, in glad acknowledgment
8 of the grace that has been GIVEN you.
9 T 19 D 13. For sin will NOT prevail against a
10 union Heaven has smiled upon.
11 Your perception was HEALED in that 21
12 holy instant Heaven gave you.
13 Forget what you HAVE seen, and raise
14 your eyes, in faith, to what you
15 now CAN see. The barriers to
16 Heaven will disappear before your
17 holy sight. For you who were
18 sightless have been GIVEN vision, and
19 you CAN see. Look not for what has
20 been REMOVED, but for the glory that
21 has been RESTORED, for you to see. (706) - 530 –
22 Look upon your Redeemer, and behold what
23 He would show you in each other. And
24 let not sin arise again, to blind your
25 eyes. For sin would keep you separate, but

21
Ur has “the”

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(N 10:98)(Ur 706)
1 your Redeemer would have you look upon each
2 other as yourself.

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(N 10:99)(Ur 706)
1 T 19 D 14. Your 22 relationship is now a temple of healing,
2 a place where all the weary ones can
3 come and find rest. Here is the rest that
4 waits for all, after the journey. And
5 it is brought NEARER to all, by your
6 relationship. As this peace expands,
7 from deep inside yourselves, to
8 embrace ALL the Sonship and give it
9 rest, it will encounter many obstacles.
10 Some of them, YOU will try to interpose.
11 Others will seem to arise from
12 elsewhere; from your brothers, and from
13 various aspects of the world OUTSIDE.
14 But peace will gently cover them,
15 extending past, COMPLETELY unhindered.
16 T 19 D 15. The extension of the Holy Spirit's purpose,
17 from YOUR relationship to others, to
18 bring them gently IN, has
19 already begun. This is the way in
20 which He will bring means and goal in
21 line. The peace He laid, deep
22 within BOTH of you, will quietly
23 extend to EVERY aspect of your
24 lives, surrounding both of you
25 with glowing happiness, and the calm

22
Ur inserts “February 28, 1967.”

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(N 10:100)(Ur 706-707)
1 awareness of COMPLETE protection. And
2 you will carry its message of love and
3 safety and freedom to everyone who
4 draws nigh unto your temple,
5 where healing waits for him.
6 T 19 D 16. You will NOT wait to
7 give him this. For you will
8 CALL to him and he will
9 answer, RECOGNIZING in your call the
10 call of God. And you will draw
11 him in and give him rest, as
12 it was given YOU. All this will you
13 do. But the peace that already
14 lies deeply within, must first
15 expand, and FLOW ACROSS the obstacles
16 YOU place before it. THIS IT
17 WILL DO. For nothing that is 23
18 undertaken WITH the Holy Spirit, remains
19 unfinished. You can indeed be
20 sure of NOTHING you see OUTSIDE
21 you, but of this you CAN be sure. (707) - 531 –
22 T 19 D 17. The Holy Spirit asks that you offer Him
23 a resting-place, where YOU will
24 rest in Him. He answered you,
25 and entered your relationship. Would you not

23
Ur has something crossed out which might be “that is”

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(N 10:101)(Ur 707)
1 now RETURN His graciousness, and enter
2 into a relationship with Him? For it is
3 HE Who offered YOUR relationship the gift of
4 holiness, without which it would have
5 been forever impossible to appreciate each other.
6 The gratitude you owe to Him, He asks
7 but that YOU receive, FOR Him. And 24
8 when you look with gentle graciousness upon
9 EACH OTHER, 25 you ARE beholding Him. For
10 you are looking where He IS, and NOT apart
11 from you.
12 T 19 D 18. You CANNOT see the Holy Spirit, but
13 you CAN see your brothers truly.
14 And the light in them will show you all
15 that you NEED to see. When the peace
16 in you has been extended to
17 encompass EVERYONE, the Holy Spirit's function
18 here will be accomplished. What
19 NEED is there for SEEING, then? When
20 God has taken the last step Himself,
21 the Holy Spirit will gather ALL your thanks and
22 gratitude that you have offered Him,
23 and lay them gently before His
24 Creator, in the Name of His most
25 holy Son. And the Father will ACCEPT them,

24
Ur inserts comma here
25
Ur does not emphasize “each other”

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T 19 E. Obstacles to Peace –I The Desire to Get Rid of it


(N 10:102)(Ur 707-708)
1 in HIS Name. What need is there of
2 seeing, in the presence of HIS gratitude? (708)532
3 T 19 E 1. The 26 first obstacle that peace
4 must flow across is your desire to get
5 RID of it. For it cannot extend,
6 UNLESS you keep it. YOU are the center from
7 which it radiates outward, to call the others
8 IN. You are its home; its tranquil
9 dwelling-place, from which it gently
10 reaches out, but NEVER leaving YOU.
11 If YOU would make it homeless, how
12 can it abide within the Son of God?
13 If it would spread across the whole
14 creation, it MUST begin with you.
15 And, FROM you, reach to everyone
16 who calls, and bring him rest by J
17 OINING you.
18 T 19 E 2. Why would you want peace
19 homeless? What do you think that it
20 must DISPOSSESS, to dwell in you?
21 What SEEMS to be the cost you are so
22 unwilling to pay? The little barriers of
23 sand still stand between you. Would
24 you reinforce them NOW? You are NOT

26
Ur inserts “March 1, 1967”

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(N 10:103)(Ur 708)
1 asked to let them go for yourselves alone.
2 Christ asks it of you, for HIMSELF. He
3 would bring peace to everyone. And how
4 can He do this, EXCEPT through you?
5 Would you let a little bank of sand, a
6 wall of dust, a tiny seeming barrier
7 stand between your brothers and salvation?
8 T 19 E 3. And yet it IS this little
9 remnant of attack you cherish still
10 against each other, that is the first
11 obstacle the peace in you encounters, in its
12 going forth. This little wall of hatred
13 would STILL oppose the Will of God, and
14 keep It limited. The Holy Spirit's purpose rests
15 in peace within you. Yet you are STILL
16 unwilling to let it JOIN you wholly.
17 You still oppose the Will of God, just by
18 a little. But that little IS a limit
19 you would place upon the whole. God's
20 Will is One, NOT many. It HAS no
21 opposition, for there is none BESIDE It.
22 T 19 E 4. What you would still contain
23 behind your little barrier, and keep
24 SEPARATE from each other, is mightier than
25 the universe. For it would HOLD BACK

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(N 10:104)(Ur 708-709)
1 the universe AND ITS CREATOR. This little wall would
2 hide the purpose (709)533 of Heaven, and keep it
3 FROM Heaven. Would you thrust
4 salvation AWAY from the GIVER of
5 salvation? For such have YOU
6 become. Peace could no more DEPART
7 from you than from God. Fear not
8 this little obstacle. It can NOT contain
9 the Will of God. Peace WILL flow
10 across it, and join you WITHOUT hindrance.
11 T 19 E 5. Salvation cannot BE withheld from you. It
12 IS your purpose. You CANNOT will APART
13 from this. You HAVE no purpose apart from
14 each other, nor apart from the one you
15 asked the Holy Spirit to SHARE with you. The
16 little wall will fall away so quietly,
17 beneath the wings of peace! For it will
18 send its messengers from you to all the
19 world. And barriers will fall
20 away before their coming, as easily
21 as those which YOU would interpose will
22 be surmounted. To overcome the world is no
23 more difficult than to surmount your little
24 wall. For in the miracle of YOUR relationship, WITHOUT
25 this barrier, is EVERY miracle contained.

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(N 10:105)(Ur 709)
1 T 19 E 6. There is no order of difficulty in miracles,
2 for they ARE all the same. Each is a
3 gentle WINNING OVER, from the appeal of
4 guilt to the appeal of love. How can
5 this FAIL to be accomplished, WHEREVER it is
6 undertaken? Guilt can raise no REAL
7 barriers against it. And all that
8 seems to stand between you MUST fall
9 away, because of the appeal YOU answered.
10 And from you who answered, He Who
11 answered you would call. His home is
12 in your holy relationship. Do not attempt to stand
13 BETWEEN Him and His holy purpose, for it
14 IS yours. But let Him quietly EXTEND
15 the miracle of your relationship to everyone
16 CONTAINED in it, as it was given.
17 T 19 E 7. There is a hush in Heaven, a
18 happy expectancy, a little pause
19 of gladness, in acknowledgment of the
20 journey's end. For Heaven knows you
21 well, as you know Heaven. No illusions
22 stand between you. Look not upon the
23 little (710)534 wall of shadows. The sun has
24 risen OVER it. How can a shadow
25 KEEP you from the sun? No more can

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(N 10:106)(Ur 710)
1 YOU be kept by shadows from the
2 light in which illusions end. EVERY miracle
3 is but the end of an illusion. Such was the journey;
4 such its ending. And in the goal of truth,
5 which you ACCEPTED, must ALL illusions end.
6 T 19 E 8. The little, insane wish to get
7 rid of Him Whom you invited IN, and
8 push Him OUT, MUST produce
9 conflict. As you look upon the world,
10 this little wish, uprooted and floating
11 aimlessly, can land and settle
12 briefly upon ANYTHING. For it HAS
13 no purpose now. BEFORE the Holy Spirit
14 entered to abide with you, it SEEMED to
15 have a MIGHTY purpose; the fixed
16 and unchangeable dedication to sin and its
17 results. Now it is aimless, wandering
18 pointlessly, causing no more than
19 tiny interruptions in love's appeal.
20 T 19 E 9. This feather of a wish, this
21 tiny illusion, this microscopic remnant
22 of the belief in sin, is all that
23 remains of what once SEEMED to
24 be the world. It is no longer an
25 unrelenting barrier to peace. Its

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(N 10:107)(Ur 710)
1 pointless wandering makes its results
2 APPEAR to be more erratic and unpredictable
3 than before. Yet what COULD be
4 more unstable than a tightly-
5 organized delusional system? Its
6 SEEMING stability is its pervasive
7 WEAKNESS, which extends to EVERYTHING.
8 The VARIABILITY which the little remnant induces 27
9 merely indicates its LIMITED results.
10 T 19 E 10. How mighty can a little
11 feather be, before the great wings of
12 truth? Can it oppose an eagle's
13 flight, or hinder the advance of
14 summer? Can it interfere with the
15 EFFECTS of summer's sun upon a
16 garden covered by the snow?
17 See but how easily this little
18 whisp 28 is lifted up and carried
19 away, never to return. And
20 part with it in gladness, not regret.
21 For it is nothing in itself, and STOOD
22 FOR nothing when you had greater
23 faith in its protection. Would you not
24 rather greet the summer sun, than fix your
25 gaze upon a disappearing snowflake, and

27
Ur inserts a comma here.
28
Originally written “whisp,” this is an apparent typo since the word intended would appear to be “wisp.”

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T 19 F. The Attraction of Guilt (*N 1548 10:108)


(N 10:108)(Ur 710-711)
1 shiver in remembrance of the winter's cold? (711)535
2 ----------------------------------------
3 T 19 F 1. The 29 attraction of guilt produces
4 fear of love. For love would
5 NEVER look on guilt at all. It is the
6 NATURE of love to look upon ONLY
7 the truth, for there it sees itself,
8 with which it would unite in holy union
9 and completion. As love must look
10 past fear, so must fear see
11 love not. For love contains the
12 END of guilt, as surely as
13 fear DEPENDS on it. Love is
14 attracted ONLY to love. Overlooking
15 guilt completely, IT SEES NO FEAR.
16 Being wholly without attack, it
17 COULD not be afraid.
18 T 19 F 2. Fear is attracted to what
19 love sees NOT. And each believes
20 that what the other looks upon does
21 not exist. Fear looks on guilt
22 with just the same devotion that love
23 looks on itself. And each has
24 many messengers which they send
25 forth, and which return to them with

29
Ur inserts “March 3, 1967”

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(N 10:109)(Ur 711)
1 messages written in the language in which their going
2 forth was asked. Love's messengers are
3 gently sent, and return with messages of
4 love and gentleness. The messengers of fear
5 are harshly ordered to seek out guilt,
6 and cherish every scrap of evil and sin that
7 they can find, losing none 30 on pain of
8 death, and laying them respectfully before their
9 lord and master.
10 T 19 F 3. Perception cannot obey two
11 masters, each asking for messages of
12 different things, in different languages.
13 What fear would feed upon, love
14 overlooks. What fear DEMANDS, love
15 cannot even SEE. The fierce attraction
16 that guilt holds for fear 31 is wholly
17 absent from love's gentle perception.
18 What love would look upon is
19 meaningless to fear, and quite invisible.
20 Relationships in this world are the result
21 of how the world is seen. And this depends
22 on which emotion was called on
23 to send its messengers to look upon
24 it, and return with word of what they
25 saw.

30
Ur inserts “of them”
31
Ur inserts a comma here

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(N 10:110)(Ur 711-712)
1 T 19 F 4. Fear's messengers are trained through
2 terror, and they tremble when (712)536 their master
3 calls upon them to serve him. For
4 fear is merciless even to its friends.
5 Its messengers steal guiltily away in
6 hungry search of guilt, for they are
7 kept cold and hungry starving, and made very
8 vicious by their master, who allows them
9 to feast only upon what they return
10 to him. No little shred of guilt
11 escapes their hungry eyes. And in their
12 savage search for sin, they pounce on
13 any living thing they see, and carry it
14 screaming to their master, to be devoured.
15 T 19 F 5. Send not these savage
16 messengers into the world, to feast upon
17 it, and to prey upon reality. For
18 they will bring you word of bones and
19 skin and flesh. They have been taught
20 to seek for the corruptible, and to return
21 with gorges filled with things decayed and
22 rotting. 32 To them, such things are
23 beautiful, because they seem to allay
24 their savage pangs of hunger. For they
25 are frantic with the pain of fear, and would

32
Ur has “rotted” instead of “rotting”

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(N 10:111)(Ur 712)
1 avert the punishment of him who sends them
2 forth, by offering him what THEY hold dear.
3 T 19 F 6. The Holy Spirit has given you love's messengers,
4 to send INSTEAD of those YOU trained through
5 fear. THEY are as eager to return to
6 you what they hold dear, as are the
7 others. If you send THEM forth, they
8 will see only the blameless and the beautiful,
9 the gentle and the kind. They will be as
10 careful to let no little act of
11 charity, no tiny expression of
12 forgiveness, no little breaths 33 of love,
13 escape their notice. And they will
14 return, with all the happy things they
15 found, to share them lovingly with you.
16 Be not AFRAID of them. They offer
17 you salvation. Theirs are the messages of
18 SAFETY. For THEY see the world as kind.
19 T 19 F 7. If you send forth ONLY the
20 messengers the Holy Spirit gave you, WANTING
21 ??? no messages but theirs, you will
22 see fear no more. The world will
23 be transformed before your sight, cleansed
24 of all guilt, and softly brushed with
25 beauty. The world contains no fear

33
The manuscript says “breathe” which is a verb, and a noun is needed here, so we have some sort of copying mistake. The Notes says “breaths”
so this has been changed to reflect the original.

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(N 10:112)(Ur 712)
1 that YOU laid not upon it. (713)537 And none you
2 cannot ask love's messengers to REMOVE
3 from it, and be see it still. The Holy Spirit
4 has given you HIS messengers, to send
5 each other, and return to each with what
6 love sees. They have been given to
7 REPLACE the hungry dogs of fear you sent
8 instead. And they go forth to signify the
9 END of fear.
10 T 19 F 8. Love, too, would set a feast
11 before you, on a table covered
12 with a spotless cloth, set in a quiet
13 garden, where no sound but
14 singing and a softly joyous whispering
15 is ever heard. This is a feast
16 which honors your holy relationship, and at
17 which everyone is welcomed as an
18 honored guest. And in a holy instant grace is said
19 by everyone together, as they join
20 in gentleness before the table of
21 communion. And I will join you there,
22 as long ago I promised, and promise
23 still. For in your new relationship am I
24 made welcome, and where I am made
25 welcome, there I AM. (714)538 34

34
The Notes has a number of numerals written here and there which often correspond to Urtext page breaks and consist of at least one of the
numbers written on that page. In this case we find the number “557” written but that number does not appear on our copy of the Urtext
manuscript, rather the only number is 538. This would suggest that the Notes were here being compared to some other early scribal draft and this
note provides some documentary evidence of there being another copy we have not yet seen. This is also where our copy of the Notes ceases to
correspond at all to the Urtext, which is a rather curious coincidence.

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1
2 March 6, 1967
3 T 19 F 9. I am made welcome in the state of grace, which means YOU
4 HAVE AT LAST FORGIVEN ME. For I became the symbol of your sin,
5 and so I had to die INSTEAD of you. To the ego, sin MEANS death,
6 and so Atonement IS ACHIEVED THROUGH MURDER. Salvation is looked
7 upon as a way by which the Son of God was killed, instead of
8 YOU. Yet would I offer you my BODY, you whom I love, KNOWING its
9 littleness? Or would I teach that bodies cannot keep us apart?
10 Mine was of no greater value than yours; no better means for the
11 COMMUNICATION of salvation, but NOT its Source.
12 T 19 F 10. No one can die for anyone, and death does not atone for
13 sin. 35 But you can LIVE to show it is not REAL. The body DOES
14 appear to be the symbol of sin, while you believe that it can
15 get you what you want. While you believe that it can give you
16 pleasure, you will ALSO believe that it can bring you pain. To
17 think you could be satisfied and happy with so little, IS to
18 hurt yourself. And to LIMIT the happiness that you would have,
19 CALLS upon pain to fill your meager store, and make your lives
20 complete. This IS completion, as the ego sees it. For guilt
21 creeps in where happiness has been removed, and SUBSTITUTES for
22 it.
23 T 19 F 11. Communion is another kind of completion, which goes
24 beyond guilt BECAUSE it goes beyond the body. Communion comes
25 with peace, and peace MUST transcend the body.
26 T 19 G. Obstacles to Peace – II. The Belief the Body is
27 Valuable for What it Offers (*N not present in Notes)
28 [split paragraph]
29 T 19 G 1. We said that peace must first surmount the obstacle of
30 your desire to get rid of it. Where the attraction of guilt
31 holds sway, peace is NOT WANTED. The second obstacle that peace
32 must flow across, and closely related to the first, is the
33 belief that the body is valuable FOR WHAT IT OFFERS. For here is

35
In this one sentence Jesus challenges both the traditional Jewish sacrificial cult whereby the slaughter of the “scapegoat” or sacrificial animal
was believed to expiate the sin of the community, along with the early Jewish interpretation of the crucifixion, in which Jesus’ execution was
seen as a kind of human sacrifice to atone for the sins of the world. This particular form of “blood and suffering” Christology whereby God
punished His Son for our errors has, like the earlier animal sacrifice cultus with which it shares the same atavistic bloody-mindedness and body
fetishes, is frequently described as an error, this being just one example. The next sentence points to a common thread in ACIM's treatment of
this issue, it's not the dying but the living that matters, not the crucifixion that contains power but rather the resurrection.

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1 the attraction of guilt MADE MANIFEST in the body, and SEEN in


2 it.

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2
3 T 19 G 2. THIS is the value that you think peace would ROB you of.
4 This is what you believe that it would dispossess, and leave YOU
5 homeless. And it is this for which YOU would deny a home to
6 peace. This “sacrifice” you feel to be too great to make, too
7 much to ask of you. Is it a SACRIFICE, or a RELEASE? What has
8 the body REALLY given you, that justifies your strange belief
9 that in it lies salvation? Do you not see that this is the
10 belief in DEATH? Here is the focus of the perception of
11 Atonement as murder. Here is the SOURCE of the idea that love is
12 fear.
13 T 19 G 3. The Holy Spirit's messengers are sent far beyond the
14 body, calling the mind to join in holy communion, and be at
15 peace. Such is the message that I gave them, for YOU. It is only
16 the messengers of FEAR that see the body, for they look for what
17 can suffer. Is it a sacrifice to be REMOVED from what can
18 suffer? The Holy Spirit does not DEMAND you “sacrifice” the hope
19 of the body's pleasures. It HAS no hope of pleasure. But neither
20 can it bring you fear of pain. Pain is the ONLY “sacrifice” the
21 Holy Spirit asks. And this He WOULD remove.
22 T 19 G 4. Peace is extended from you only to the eternal. And it
23 reaches out FROM the eternal in YOU. It flows across all else.
24 The second obstacle is no more solid than the first. For you
25 will neither to get rid of peace, nor to LIMIT it. What are
26 these obstacles that you would interpose between peace and its
27 going forth, but barriers you place between your will and its
28 accomplishment? You WANT communion, NOT the feast of fear. You
29 WANT salvation, NOT the pain of guilt. AND YOU WANT YOUR FATHER,
30 NOT a little mound of clay, to be your home.
31 T 19 G 5. In your holy relationship is your Father's Son. He has
32 NOT lost communion with Him. NOR WITH HIMSELF. When you agreed
33 to join each other, you acknowledged this is so. This has NO
34 cost. But it HAS release from cost. You have paid very dearly
35 for your illusions. And NOTHING you have paid for brought you
36 peace. Are you not GLAD that Heaven can not BE sacrificed?

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2
3 And sacrifice can not BE asked of you? There IS no obstacle that
4 you can place before our union, for in your holy relationship I
5 am there ALREADY. We will surmount all obstacles TOGETHER, for
6 we stand WITHIN the gates, and not outside.
7 T 19 G 6. How easily the gates are opened from within, to let peace
8 through to bless the tired world! Can it be difficult for us to
9 walk past barriers together, when you have JOINED the
10 Limitless? The end of guilt is in your hands, to give. Would you
11 stop now, to LOOK for guilt in each other? Let me be to you the
12 symbol of the END of guilt, and look upon each other, as you
13 would look on me. Forgive me for all the sins you think the Son
14 of God committed. And in the light of your forgiveness, he will
15 remember who he is, and forget what never was.
16 T 19 G 7. I ask for your forgiveness, for if YOU are guilty, so
17 must I be. And if I surmounted guilt and overcame the world, you
18 were WITH me. Would you see in me the symbol of guilt, or of the
19 END of guilt? Remembering that what I signify to you, you see
20 within YOURSELF? From your holy relationship, Truth proclaims
21 the truth, and Love looks on itself. Salvation flows from deep
22 within the home you offered to my Father and to me. And we are
23 there together, in the quiet communion in which the Father and
24 the Son are joined.
25 T 19 G 8. Oh come ye faithful, to the holy union of the Father and
26 Son in YOU. And keep YOU not apart from what is offered you, in
27 gratitude for giving peace its home in Heaven. Send forth to all
28 the world the joyous message of the end of guilt, and all the
29 world will answer. Think of your happiness, as everyone offers
30 you witness of the end of sin, and shows you that its power is
31 gone forever. Where can guilt be, when the belief in sin is
32 gone? And where is death, 36 when its great advocate is heard no
33 more?

36
1Corinthians 15:53-57 For this corruptible must put on incorruption, and this mortal must put on immortality.
But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is
written, Death is swallowed up in victory.
O death, where is thy victory? O death, where is thy sting?
The sting of death is sin; and the power of sin is the law:
but thanks be to God, who giveth us the victory through our Lord Jesus Christ.

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2
3 T 19 G 9. Forgive me your illusions, and release me from punishment
4 for what I have NOT done. So will YOU learn the freedom that I
5 taught ,by teaching freedom to each other, and so releasing me.
6 I am within your holy relationship, yet you would imprison me
7 behind the obstacles you RAISE to freedom, and bar my way to
8 YOU. Yet it is not possible to keep AWAY One Who is there
9 ALREADY. And IN Him, it IS possible that our communion, where we
10 are ALREADY joined, will be the focus of the new perception that
11 will bring light to all the world, contained in YOU.
12 T 19 H. Pleasure and Pain (*N not present in Notes)
13 T 19 H 1. Your little part is but to give the Holy Spirit the whole
14 IDEA of sacrifice. And to ACCEPT the peace He gave, instead.
15 WITHOUT the limits that would hold its extension back, and so
16 would limit YOUR awareness of it. For what He gives MUST be
17 extended, if YOU would have its limitless power, and use it for
18 the Son of God's release. It is not THIS you would be rid of,
19 and having it, you CANNOT limit it. If peace is homeless, so are
20 you. And so am I. And He Who IS our Home, is homeless WITH us.
21 T 19 H 2. Is this your will? Would you forever be a wanderer in
22 search of peace? Would you invest your hope of peace and
23 happiness in what MUST fail? Faith in the eternal is ALWAYS
24 justified, for the eternal is forever kind, infinite in its
25 patience, and wholly loving. It will accept you wholly, and give
26 you peace. But it can unite only with what ALREADY is at peace
27 in you, immortal as itself. The body can bring you neither peace
28 nor turmoil; not pain nor joy. It is a means, and NOT an end. It
29 HAS no purpose of itself, but only what is GIVEN it to do. The
30 body will seem to BE whatever is the means for reaching the goal
31 that you ASSIGN to it.
32 T 19 H 3. Only the mind can set a purpose, and only mind can see
33 the means for its accomplishment, and justify its use. Peace and
34 guilt are both conditions of the mind, to be ATTAINED. And these
35 conditions are the home of the emotion that called them forth,
36 and therefore is COMPATIBLE with it. But think you

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2
3 which it is that is compatible with YOU. Here is your choice,
4 and it IS free. But all that LIES in it WILL come with it. And
5 what you think you are can NEVER be APART from it.
6 T 19 H 4. The body is the great SEEMING betrayer of faith. In it
7 lies disillusionment and the seeds of faithlessness. But ONLY if
8 you asked of it what it CANNOT give. Can YOUR mistake be
9 reasonable grounds for your depression and disillusionment, and
10 for retaliative attack on what you think has failed you? Use not
11 your ERROR as the justification for your faithlessness. You have
12 NOT sinned, but you HAVE been mistaken in what is faithful. And
13 the correction of YOUR mistake will GIVE you grounds for faith.

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2
3 March 9, 1967
4 T 19 H 5. It is impossible to seek for pleasure through the body,
5 and NOT find pain. It is essential that this relationship be
6 understood, for it is one the ego sees as proof of sin. It is
7 not REALLY punitive at all. It is but the inevitable result of
8 equating yourself WITH the body, which is the INVITATION to
9 pain. For it invites FEAR to enter, and become your PURPOSE. The
10 attraction of guilt MUST enter with it, and WHATEVER fear
11 directs the body to do IS therefore painful. It will share the
12 pain of ALL illusions, and the illusion of pleasure will BE the
13 same as pain.
14 T 19 H 6. Is not this inevitable? Under fear's orders, the body
15 WILL pursue guilt, serving its master, whose attraction to guilt
16 maintains the whole illusion of his existence. This, then, IS
17 the attraction to PAIN. Ruled by THIS perception, the body
18 becomes the servant of pain, seeking it dutifully, and obeying
19 the idea that pain IS pleasure. It is this IDEA that underlies
20 all of the ego's heavy investment in the body. And it is this
21 insane relationship which it keeps hidden, and yet feeds upon.
22 To YOU, it teaches that the body's pleasure is happiness. But to
23 ITSELF it whispers, “It is death.”
24 T 19 H 7. Why should the body be ANYTHING to you? Certainly what it
25 is MADE of is not precious. And, just as certainly, IT has no
26 feeling. It transmits TO YOU the feelings that you WANT. Like
27 any communication medium, the body receives and sends the
28 messages that it is given. It has NO feeling for them. All of
29 the feeling with which they are invested is given by the sender
30 and the receiver. The ego and the Holy Spirit both recognize
31 this. And both also recognize that here, THE SENDER AND RECEIVER
32 ARE THE SAME. The Holy Spirit TELLS you this with joy. The ego
33 HIDES it, for it would keep you unaware of it.
34 T 19 H 8. Who would send messages of hatred and attack ,if he but
35 understood he sends them to HIMSELF? Who would accuse, make
36 guilty and condemn HIMSELF?

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3 The ego's messages are ALWAYS sent AWAY from you, in the belief
4 that, for your message of attack and guilt, will someone OTHER
5 than yourself suffer. And, even if YOU suffer, yet someone ELSE
6 will suffer more. The great deceiver recognizes that this is not
7 so, but, as the “enemy” of peace, it urges you to SEND OUT all
8 your messages of hate, and free YOURSELF. And, to convince you
9 this is possible, it bids the body search for pain in attack
10 upon another, calling it pleasure, and OFFERING it to you as
11 freedom FROM attack.
12 T 19 H 9. Hear not its madness, and believe not the impossible is
13 true. Forget not that the ego has DEDICATED the body to the goal
14 of sin, and places in it ALL its faith that this can be
15 accomplished. Its sad disciples chant the body's praise
16 continually, in solemn celebration of the ego's rule. Not one
17 but MUST believe that YIELDING to the attraction of guilt is the
18 ESCAPE from pain. Not one but MUST regard the body as himself,
19 WITHOUT which he would die, and yet WITHIN which is his death
20 equally inevitable.
21 T 19 H 10. It is not given to the ego's disciples to realize that
22 they have dedicated themselves to death. This has been OFFERED
23 them, but they have not accepted it. And what is offered must
24 also be received, to be truly given. For the Holy Spirit, too,
25 is a communication medium, receiving from the Father, and
26 offering His messages unto the Son. Like to the ego, the Holy
27 Spirit is both the sender and receiver. For what is sent through
28 Him RETURNS to Him, seeking itself along the way, and FINDING
29 what it seeks. So does the ego FIND the death it seeks,
30 returning it to YOU.

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2
3 T 19 I. Obstacles to Peace - III. The Attraction of Death (*N
4 not present in Notes)
5 March 10, 1967
6 T 19 I 1. To you, into whose special relationship the Holy Spirit
7 entered, it IS given to release and be released from the
8 dedication to death. For it was offered you, and you ACCEPTED.
9 But you must learn still more about this strange devotion, for
10 it contains the third of the obstacles that peace must flow
11 across. No-one can die, unless he chooses death. What seems to
12 be the FEAR of death, is really its ATTRACTION. Guilt, too, is
13 feared and fearful. Yet it could have no hold at all, except on
14 those who are attracted to it, and seek it out. So it is with
15 death. Made by the ego, its dark shadow falls across all living
16 things, because the ego is the “enemy” of life.
17 T 19 I 2. And yet, a shadow cannot kill. What is a shadow to the
18 living? They but walk past, and it is gone. But what of those
19 whose dedication it is NOT to live? The black-draped “sinners,”
20 the ego's mournful chorus, plodding so heavily AWAY from life,
21 dragging their chains and marching in the slow procession that
22 honors their grim master, lord of death. Touch any one of them
23 with the gentle hand of forgiveness, and watch the chains fall
24 away, along with YOURS. See him throw aside the black robe he
25 was wearing to his funeral, and hear him laugh at death. The
26 sentence sin would lay upon him, he can escape with your
27 forgiveness.
28 T 19 I 3. This is NOT arrogance. It is the Will of God. What is
29 impossible to you who choose His Will as yours? What is death to
30 you? Your dedication is NOT to death, nor to its master. When
31 you accepted the Holy Spirit's purpose in place of the ego's,
32 you RENOUNCED death, exchanging it for life. We know that the
33 RESULT of an idea leaves not its source. And death is the result
34 of the thought we call the ego, as surely as life is the result
35 of the Thought of God.

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1 T 19 J. The Incorruptible Body (*N not present in Notes)


2 545 [split paragraph]
3 T 19 J 1. From the ego came sin and guilt and death, in OPPOSITION
4 to life and innocence, and to the Will of God Himself. Where can
5 such opposition lie, but in the sick minds of the insane,
6 dedicated to madness, and set AGAINST the peace of Heaven?

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3 T 19 J 2. One thing is sure; God, Who created neither sin nor death,
4 wills not that you be bound by them. He knows of neither sin NOR
5 its result. The shrouded figures in the funeral procession march
6 not in honor of their Creator, Whose Will it is they LIVE. They
7 are not following it; they are OPPOSING it. And what is the
8 black-draped body they would bury? A body THEY dedicated to
9 death, a symbol of corruption, a sacrifice to sin, OFFERED to
10 sin to feed upon, and keep ITSELF alive. A thing condemned,
11 damned by its maker, and lamented by every mourner who looks
12 upon it as himself.
13 T 19 J 3. You who believe you have condemned the Son of God to this
14 ARE arrogant. But you who would RELEASE him are but honoring the
15 Will of his Creator. The arrogance of sin, the pride of guilt,
16 the sepulchre of separation, all are part of your unrecognized
17 dedication to death. The glitter of guilt you laid upon the body
18 would KILL it. For what the ego loves ,it kills for its
19 obedience. But what obeys it not, it CANNOT kill. You have
20 ANOTHER dedication which would keep the body incorruptible and
21 perfect, as long as it is useful for your holy purpose.
22 T 19 J 4. The body no more dies than it can feel. IT DOES NOTHING.
23 Of itself, it is neither corruptible nor incorruptible. IT IS
24 NOTHING. It is the result of a tiny, mad IDEA of corruption,
25 WHICH CAN BE CORRECTED. For God has ANSWERED this insane idea
26 with His Own, an Answer which left Him not, and therefore brings
27 the Creator to the awareness of every mind which heard His
28 Answer, and ACCEPTED it. You who are dedicated to the
29 incorruptible, have been given, through YOUR acceptance, the
30 power to RELEASE from corruption. What better way to teach the
31 first and fundamental principle in a course on miracles than by
32 showing you the one that SEEMS to be the hardest can be
33 accomplished FIRST?

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3 T 19 J 5. The body can but serve your purpose. As you look upon it,
4 so will it seem to be. Death, were it true, would be the final
5 and complete disruption of communication, which IS the ego's
6 goal. Those who fear death see not how often and how loudly they
7 CALL to it, and bid it come to SAVE them from communication. For
8 death is seen as SAFETY, the great dark savior from the light of
9 truth, the answer to the Answer, the silencer of the Voice that
10 speaks for God. Yet the retreat to death is NOT the end of
11 conflict. Only God's ANSWER is its end.
12 T 19 J 6. The obstacle of your seeming love for death, which peace
13 must flow across, SEEMS to be very great. For in it lies hidden
14 all the ego's secrets, all its strange devices for deception,
15 all its sick ideas and weird imaginings. Here is the final end
16 of union, the triumph of the ego's making over creation, the
17 victory of lifelessness on life Itself. Under the dusty edge of
18 its distorted world. the ego would lay the Son of God, slain by
19 its orders, proof in his decay that God Himself is powerless
20 before the ego's might, unable to protect the life that He
21 created, against the ego's savage wish to kill.
22 T 19 J 7. My brothers, children of our Father, this is a DREAM of
23 death. There is no funeral, no dark altars, no grim
24 commandments, nor twisted rituals of condemnation, to which the
25 BODY leads you. Ask not release of IT. But FREE it from the
26 merciless and unrelenting orders you laid upon it, and forgive
27 it what you ordered it to do. In its exaltation, you COMMANDED
28 it to die, for only death COULD conquer life. And what but
29 insanity could look upon the defeat of God, and think it REAL?

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3 T 19 J 8. The fear of death will go as its appeal is yielded to
4 love's REAL attraction. The end of sin, which nestles quietly in
5 the safety of your relationship, protected by your union, ready
6 to grow into a mighty force for God, is very near. The infancy
7 of salvation is carefully guarded by love, preserved from every
8 thought that would attack it, and quietly made ready to fulfill
9 the mighty task for which it was GIVEN you. Your new-born
10 purpose is nursed by angels, cherished by the Holy Spirit, and
11 protected by God Himself. It NEEDS not your protection; it is
12 YOURS. For it is deathless, and within it lies the END of death.
13 T 19 J 9. What danger can assail the wholly innocent? What can
14 attack the guiltless? What fear can enter and disturb the peace
15 of sinlessness? What has been given you, even in its infancy, is
16 in full communication with God AND you. In its tiny hands, it
17 holds, in perfect safety, every miracle you will perform, held
18 out to YOU. The miracle of life is ageless, born in time, but
19 nourished in eternity. Behold this infant, to whom you gave a
20 resting place by your forgiveness of EACH OTHER, and see in it
21 the Will of God. Here is the babe of Bethlehem reborn. And
22 everyone who gives him shelter will follow him, NOT to the
23 cross, but to the Resurrection and the Life.
24 T 19 J 10. When anything seems to you to be a source of fear, when
25 any situation strikes you with terror and makes your body
26 tremble and the cold sweat of fear comes over it, remember it is
27 ALWAYS for one reason; the ego has perceived it as a symbol of
28 fear, a sign of sin and death. Remember, then, that neither sign
29 nor symbol should be CONFUSED with source, for they must STAND
30 FOR something OTHER than themselves. Their meaning CANNOT lie in
31 them, but must be sought in what they REPRESENT. And they may
32 thus mean everything or nothing, according to the truth or
33 falsity of the IDEA which they reflect.

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3 T 19 J 11. Confronted with such seeming uncertainty of meaning,
4 judge it not. Remember the holy Presence of the One GIVEN you to
5 be the Source of judgment. Give it to Him to judge FOR you, and
6 say:
7 “Take this from me and look upon it, judging it for me.
8 Let me not see it as a sign of sin and death, nor use it
9 for destruction.
10 Teach me how NOT to make of it an OBSTACLE to peace,
11 But let You use it FOR me, to FACILITATE its coming."

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3 T 19 K. Obstacles to Peace - IV. The Fear of God (*N not
4 present in Notes)
5 March 13, 1967
6 T 19 K 1. What would you see, WITHOUT the fear of death? What would
7 you feel and think, if death held NO attraction for you? Very
8 simply, YOU WOULD REMEMBER YOUR FATHER. The Creator of life, the
9 Source of everything that lives, the Father of the Universe, and
10 of the Universe of universes, and of everything that lies even
11 BEYOND them, would you remember. And, as this Memory rises in
12 your mind, peace must still surmount a final obstacle, AFTER
13 which is salvation completed, and the Son of God ENTIRELY
14 restored to sanity. For here, your world DOES end.
15 T 19 K 2. The fourth obstacle to be surmounted, hangs like a heavy
16 veil before the face of Christ. Yet, as His face rises beyond
17 it, shining with joy because He is in His Father's love, peace
18 will lightly brush the veil aside and run to meet Him, and to
19 JOIN with Him at last. For this dark veil, which seems to make
20 the face of Christ Himself like to a leper's, and the bright
21 rays of His Father's Love which light His face with glory appear
22 as streams of blood, fades in the blazing light BEYOND it, when
23 the fear of death is gone.
24 T 19 K 3. This is the darkest veil, -- upheld by the belief in
25 death, and protected by its attraction. The dedication to death
26 and to its sovereignty is but the solemn vow, the promise made
27 in secret to the ego, never to lift this veil, not to approach
28 it, nor even to SUSPECT that it is there. This is the secret
29 bargain, made with the ego, to keep what lies BEYOND the veil
30 forever blotted out and unremembered. Here is your promise never
31 to allow union to call you OUT of separation; the great amnesia
32 in which the memory of God seems quite forgotten; the cleavage
33 of your Self from you; THE FEAR OF GOD, the final step in your
34 dissociation.

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3 T 19 K 4. See how the belief in death would seem to “save” you.
4 For, if this is gone, what can you fear but life? It is the
5 attraction of death that makes life seem to be ugly, cruel, and
6 tyrannical. You are no more afraid of death than of the ego.
7 These are your chosen FRIENDS. For, in your secret alliance with
8 them, you have agreed never to let the fear of God be lifted, so
9 you could look upon the face of Christ, and join Him in His
10 Father. Every obstacle that peace must flow across is surmounted
11 in just the same way; the fear that RAISED it yields to the love
12 beneath, and so the fear is gone. And so it is with this.
13 T 19 K 5. The desire to get rid of peace and drive the Holy Spirit
14 FROM you, fades in the presence of the quiet recognition that
15 you love Him. The exaltation of the body is given up in favor of
16 the Spirit, which you love as you could NEVER love the body. And
17 the appeal of death is lost forever, as love's attraction stirs
18 and calls to you. From BEYOND each of these OBSTACLES to love,
19 Love Itself has called, and each has been surmounted by the
20 power of the attraction of what lies BEYOND. Your WANTING fear
21 SEEMED to be holding them in place. Yet, when you heard the
22 voice of love BEYOND them, you answered, and they disappeared.
23 T 19 K 6. And now you stand in terror before what you swore never
24 to look upon. Your eyes look down, remembering your promise to
25 your “friends.” The “loveliness” of sin; the delicate appeal of
26 guilt, the “holy” waxen image of death, and the fear of
27 vengeance of the ego you swore in blood not to desert, all rise
28 and bid you NOT to raise your eyes. For you realize that if you
29 look on THIS and LET the veil be lifted, THEY WILL BE GONE
30 FOREVER. All of your “friends,” your “protectors,” and your
31 “home,” will vanish. Nothing that you remember NOW, will you
32 remember.

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3 T 19 K 7. It seems to you the world will utterly abandon you, if
4 you but raise your eyes. Yet all that WILL occur is YOU will
5 leave the world forever. This is the re-establishment of YOUR
6 will. Look upon it, open-eyed, and you will nevermore believe
7 that you are at the mercy of things BEYOND you, forces you can
8 NOT control, and thoughts that come to you AGAINST your will. It
9 IS YOUR WILL TO LOOK ON THIS. No mad desire, no trivial impulse
10 to forget again, no stab of fear, nor the cold sweat of seeming
11 death, CAN stand against your will. And what attracts you from
12 BEYOND the veil, is also deep WITHIN you, unseparated from it,
13 and COMPLETELY One.
14 T 19 L. The Lifting of the Veil (*N not present in Notes)
15 T 19 L 1. Forget not that you came this far TOGETHER. And it was
16 surely NOT the ego that led you here. No obstacle to peace can
17 BE surmounted through ITS help. IT does not open up its secrets,
18 and bid you look at them, and go BEYOND them. IT would not have
19 you see its weakness and learn it has NO power to KEEP you from
20 the truth. The Guide Who brought you here REMAINS with you, and
21 when you raise your eyes, you WILL be ready to look on terror
22 with no fear at all. But first, lift up your eyes and look upon
23 each other in innocence, born of COMPLETE forgiveness of each
24 other's illusions, and through the eyes of faith, which see them
25 not.
26 T 19 L 2. No-one can look upon the fear of God unterrified, unless
27 he has ACCEPTED the Atonement, and learned illusions are not
28 real. No-one can stand before this obstacle alone, for he could
29 not have REACHED it unless his brother walked beside him. And
30 no-one would dare to LOOK on it, without COMPLETE forgiveness of
31 his brother in his heart. Stand you here a while, and tremble
32 not. You will be ready. Let us join together in a holy instant,
33 here in this place where the purpose, GIVEN in a holy instant,
34 has led you. And let us join in faith that He Who brought us
35 here together will OFFER you the innocence you need, and that
36 you will ACCEPT it for my love and His.

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3 March 17, 1963
4 T 19 L 3. Nor is it POSSIBLE to look on this too soon. This is the
5 place to which everyone must come, when he is ready. Once he has
6 found his brother, he IS ready. But merely to REACH a place is
7 not enough. A journey without a purpose is still meaningless.
8 And even when it is over, it seems to make no sense. How can you
9 KNOW that it is over, unless you realize its purpose IS
10 accomplished? Here, with the journey's end before you, you SEE
11 its purpose. And it is here you choose whether to look upon it,
12 or wander on, only to return and make the choice again.
13 T 19 L 4. To look upon the fear of God DOES need some preparation.
14 Only the sane can look on stark insanity and raving madness with
15 pity and compassion, but NOT with fear. For only if you SHARE in
16 it does it seem fearful. And you DO share in it until you look
17 upon each other with perfect faith and love and tenderness.
18 Before complete forgiveness, you still stand unforgiving. You
19 are afraid of God BECAUSE you fear each other. Those you do not
20 forgive, YOU FEAR. And no-one reaches love, with FEAR beside
21 him.
22 T 19 L 5. This brother, who stands beside you, still seems to be a
23 stranger. You do NOT know him, and your INTERPRETATION of him is
24 VERY fearful. And you attack him still, to keep what seems to be
25 YOURSELF unharmed. Yet in his hands IS your salvation. You see
26 his madness, which you hate because you SHARE in it. And all the
27 pity and forgiveness that would HEAL it, gives way to fear.
28 Brothers, you NEED forgiveness of each other. For you will share
29 in madness or in Heaven TOGETHER. And you will raise your eyes
30 in FAITH together, or not at all.
31 T 19 L 6. Beside each of you is one who offers you the chalice of
32 Atonement, for the Holy Spirit is in him. Would you hold his
33 sins AGAINST him, or accept his gift to YOU? Is this giver of
34 Salvation your friend or enemy? Choose which he is, remembering
35 that you will RECEIVE of him according to your choice.

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3 He has IN HIM the power to forgive YOUR sins, as you for HIM.
4 Neither can give it to himself alone. And yet your Savior stands
5 beside each one. Let him be what he IS, and seek not to make of
6 love an enemy.
7 T 19 L 7. Behold your Friend, the Christ Who stands beside you. How
8 holy and how beautiful He is! You THOUGHT He sinned, because you
9 cast the veil of sin upon Him to HIDE His loveliness. Yet still
10 He holds forgiveness out to you, to SHARE His holiness. This
11 “enemy,” this “stranger” still offers you salvation as His
12 Friend. The “enemies” of Christ, the worshippers of sin, know
13 not Whom they attack. This is your brother, crucified by sin,
14 and waiting for release from pain. Would you not OFFER him
15 forgiveness, when only he can offer it to you?
16 T 19 L 8. For HIS redemption he will give you yours, as surely as
17 God created every living thing, and loves it. And he will give
18 it truly, for it will be both offered and RECEIVED. There is no
19 grace of Heaven that you cannot OFFER to each other, and receive
20 from your most holy Friend. Let him withhold it not, for by
21 receiving it, you offer it to HIM. And he WILL receive of you
22 what YOU received of him. Redemption has been given you to give
23 EACH OTHER, and thus receive it. Whom you forgive IS free. And
24 what you give, YOU SHARE. Forgive the sins your brother THINKS
25 he has committed, and all the guilt YOU see in him.
26 T 19 L 9. Here is the holy place of RESURRECTION, to which we come
27 again; to which we will RETURN until redemption is accomplished
28 AND RECEIVED. Think who your brother IS, before you would
29 condemn him. And offer thanks to God that he is holy, and has
30 been given the gift of holiness for YOU. Join him in gladness,
31 and remove all trace of guilt from his disturbed and tortured
32 mind. Help him to lift the heavy burden of sin you laid upon
33 him, and he ACCEPTED as his own, and toss it lightly and with
34 happy laughter AWAY from him. Press it not like thorns against
35 his brow, nor nail him to it, unredeemed and hopeless.

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3 T 19 L 10. Give each other faith, for faith and hope and mercy ARE
4 yours to give. Into the hands that give, the gift is given. Look
5 on your brother, and see in him the gift of God you would
6 RECEIVE. It is almost Easter, the time of Resurrection. Let us
7 give redemption to each other, and SHARE in it, that we may rise
8 as one in resurrection, and not SEPARATE in death. Behold the
9 gift of freedom that I gave the Holy Spirit, for BOTH of you.
10 And be you free together, as you offer TO the Holy Spirit this
11 SAME gift, and, giving it, receive it OF Him, in RETURN for what
12 you gave.
13 T 19 L 11. He leadeth you and me together, that we might meet here,
14 in this holy place, and make the SAME decision. Free your
15 brother here, as I freed you. Give him the self-same gift, nor
16 look upon him with condemnation of ANY kind. See him as
17 guiltless as I look on you, and OVERLOOK the sins he THINKS he
18 sees within himself. Offer each other freedom and complete
19 release from sin, here in the garden of seeming agony and death.
20 So will we prepare TOGETHER the way unto the Resurrection of
21 God's Son. And let him rise again to glad remembrance of his
22 Father, Who knows no sin, no death, but ONLY life eternal.
23 T 19 L 12. Together we will disappear into the Presence BEYOND the
24 veil, not to be lost, but FOUND; not to be seen, but to be
25 KNOWN. And, knowing, nothing in the plan God has established for
26 salvation will be left undone. This is the journey's purpose,
27 WITHOUT which IS the journey meaningless. Here is the Peace of
28 God, given to you eternally by Him. Here is the rest and quiet
29 that you seek, the REASON for the journey from its beginning.
30 Heaven is the gift you OWE each other, the debt of gratitude you
31 offer to the Son of God, in thanks for what he is, and what his
32 Father created him to be.

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3 T 19 L 13. Think carefully how you would look upon the giver of
4 this gift, for as you look on HIM, so will the gift ITSELF
5 appear to be. As HE is seen as either the giver of guilt or of
6 salvation, so will his OFFERING be seen, and so RECEIVED. The
7 crucified give pain, because they ARE in pain. But the redeemed
8 give joy, because they have been HEALED of pain. Everyone gives
9 as he receives, but HE must choose what it will BE that he
10 receives. And he will RECOGNIZE his choice by what he gives, and
11 what is given HIM. Nor is it given anything in hell or Heaven to
12 INTERFERE with his decision.
13 T 19 L 14. You came this far because the journey WAS your choice.
14 And no-one undertakes to do what he believes is meaningless.
15 What you had faith in still is faithful, and watches over you in
16 faith so gentle, yet so strong, that it would lift you far
17 beyond the veil, and place the Son of God safely within the sure
18 protection of his Father. Here is the ONLY purpose that gives
19 this world, and the long journey THROUGH this world, whatever
20 meaning lies in them. Beyond this, they ARE meaningless. You
21 stand together, still without conviction they HAVE a purpose.
22 Yet it is GIVEN you to SEE this purpose in your holy Friend, and
23 RECOGNIZE it as your own.
24

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A Course in Miracles Volume I Chapter 20 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 20 - THE PROMISE OF THE RESURRECTION ............................................................................ 1


T 20 A. Introduction (*N not present in Notes) ................................................................................ 1
T 20 B. Holy Week (*N not present in Notes) ................................................................................... 1
T 20 C. Thorns and Lilies (*N not present in Notes)........................................................................ 3
T 20 D. Sin as an Adjustment (*N not present in Notes) ................................................................. 9
T 20 E. Entering the Ark (*N not present in Notes)....................................................................... 14
T 20 F. Heralds of Eternity (*N not present in Notes) ................................................................... 17
T 20 G. The Temple of the Holy Spirit (*N not present in Notes)................................................. 19
T 20 H. The Consistency of Means and End (*N not present in Notes)........................................ 24
T 20 I. The Vision of Sinlessness (*N not present in Notes)........................................................... 26

Note: None of the Notes for Chapter 20 have been located as of yet
so this chapter is simply the Urtext Manuscript.

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Chapter 20 - The Promise of the Resurrection
T 20 A. Introduction (*N not present in Notes)
March 19, 1967
T 20 A 1. This is Palm Sunday, the celebration of victory, and the
acceptance of the truth. Let us not spend this holy week brooding
on the crucifixion of God's Son, but happily in the celebration of
his release. For Easter is the sign of peace, not pain. A slain
Christ has no meaning. But a RISEN Christ becomes the symbol of
the Son of God's forgiveness upon himself; the sign he looks upon
himself as healed and whole. [split paragraph]
T 20 B. Holy Week (*N not present in Notes)
T 20 B 1. This week begins with palms and ends with lilies, the
white and holy sign the Son of God is innocent. Let no dark signs
of crucifixion intervene between the journey and its purpose;
between the ACCEPTANCE of the truth and its EXPRESSION.
T 20 B 2. This week we celebrate eternal life, NOT death. And we
honor the perfect PURITY of the Son of God, and NOT his sins.
Offer each other the gift of lilies, NOT the crown of thorns; the
gift of love, and NOT the “gift” of fear. You stand beside each
other, thorns in one hand and lilies in the other, uncertain which
to give. Join now with me, and throw away the thorns, offering the
lilies to REPLACE them. This Easter I would have the gift of your
forgiveness, offered by you to me, and RETURNED by me to you. We
CANNOT be united in crucifixion and in death. Nor can the
Resurrection be complete 'til YOUR forgiveness rests on Christ,
along with mine.
T 20 B 3. A week is short, and yet this holy week is the symbol of
the whole journey that the Son of God has undertaken. He started
with the sign of victory, the promise of the Resurrection, ALREADY
given him. Let him not wander into the temptation of crucifixion,
and DELAY him there. Help him go in peace BEYOND it, with the
light of his own innocence lighting his way to his redemption and
release. Hold him not back with thorns and nails, when his
redemption is so near. But let the whiteness of your shining gift
of lilies speed him on his way to Resurrection.

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T 20 B 4. Easter is not the celebration of the COST of sin, but of


it's END. If you see glimpses of the face of Christ behind the
veil, looking between the snow white petals of the lilies you have
received and GIVEN as your gift, you will behold each other's face
and RECOGNIZE it. I was a stranger, and you took me in, not
knowing who I was. But, for your gift of lilies, you WILL know. In
your FORGIVENESS of this stranger, alien to you and yet your
ancient Friend, lie HIS release, and YOUR redemption WITH him. The
time of Easter is a time of JOY, and not of mourning. Look on your
risen Friend, and celebrate his holiness, along with me. For
Easter is the time of YOUR salvation, along with mine.

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T 20 C. Thorns and Lilies (*N not present in Notes)


March 26, 1967
T 20 C 1. Look upon all the trinkets made to hang upon the body or
cover it, or for its use. See all the useless things made for its
eyes to see. Think on the many offerings made for its pleasure,
and remember all these were made to make seem lovely what you
hate. Would you employ this hated thing to draw your brother to
you, and to attract HIS body's eyes? Learn you but offer him a
crown of thorns, not recognizing it for what it is, and trying to
justify your OWN interpretation of its value by HIS acceptance.
Yet still the gift proclaims his worthlessness to YOU, as his
acceptance and delight acknowledges the lack of value HE places on
himself.
T 20 C 2. Gifts are not made through bodies, if they be truly given
and received. For bodies can neither offer nor accept; hold out or
take. Only the mind can value, and only the mind decides on what
it would receive and give. And every gift it offers depends on
what it WANTS. It will adorn its chosen home most carefully,
making it ready to RECEIVE the gifts it wants, by offering them to
those who come unto its home, or those it would ATTRACT to it. And
there they will exchange their gifts, offering and receiving what
their minds judge to be worthy of them.
T 20 C 3. Each gift is an EVALUATION of the receiver AND THE GIVER.
No-one but sees his chosen home an altar to HIMSELF. 1 No-one but

1
In the second sentence we read: “No-one but sees his chosen home an altar to HIMSELF.” We have a prepositional deficit here. There are at

least two simple ways to fix this:

1) No one but sees in his chosen home an altar to Himself … or

2) No one but sees his chosen home as an altar to Himself.

FIP chooses the second. After careful examination of the context, it appears that the “chosen home” (which can be the body, and in this example is)

is not the altar per se, but that altars reside within homes. Homes are not altars, but they may contain altars. We thus feel that if the grammar is to be

corrected, it should be in the manner of example 1, above, “No one but sees in his chosen home an altar to Himself,” believing the FIP editors
erred here.

HOWEVER! There is poetic meter to consider. The original, with prepositional deficit, is better Iambic Pentameter than EITHER correction for

grammar. This raises an issue which recurs, when grammar “errors” are required to preserve Iambic Pentameter, should they be left uncorrected? At

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seeks to DRAW to it the worshippers of what he placed UPON it,
making it WORTHY of their devotion. And each has set a light upon
his altar, that they may see what he has placed upon it, and take
it for their own. Here is the value that you lay upon your
brother, and on YOURSELF. Here is your gift to BOTH;

the moment our choice is to leave them uncorrected but flag them with possible corrections. The latter is likely to be especially helpful to readers

whose native tongue is not English and for whom grammar aberrations are prone to obscure the intended meaning. This passage is missing from the

Notes, as is the whole of chapter 20. This is one instance where that missing primary source could be helpful.

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your judgment upon the Son of God for what he is. Forget not that
it is YOUR Savior to whom the gift is offered. Offer him thorns,
and YOU are crucified. Offer him lilies, and it is YOURSELF you
free.
T 20 C 4. I have great need for lilies, for the Son of God has not
forgiven me. And can I offer HIM forgiveness, when he offers
thorns to me? For he who offers thorns to anyone is against me
still, and who is whole WITHOUT him? Be you his Friend for me,
that I may be forgiven, and you may look upon the Son of God as
whole. But look you first upon the altar in your chosen home, and
see what you have laid upon it, to offer me. If it be thorns,
whose points gleam sharply in a blood-red light, the body is your
chosen home, and it is separation that you offer me.
T 20 C 5. And yet the thorns are gone. Look you still closer at
them now, and you will see your altar is no longer what it was.
You look still with the body's eyes. And they CAN see but thorns.
But you have asked for AND RECEIVED another sight. Those who
accept the Holy Spirit's purpose as their own, share also in His
vision. And what enables Him to SEE His purpose shine forth from
every altar, now is yours as well as His. He sees NO strangers
only dearly loved and loving Friends. He sees no thorns, but only
lilies, gleaming in the gentle glow of peace that shines on
everything He looks upon and loves.
T 20 C 6. This Easter, look with DIFFERENT eyes upon each other.
You HAVE forgiven me. And yet, I cannot USE your gift of lilies,
while you see them not. Nor can YOU use what I have given, unless

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you SHARE it. The Holy Spirit's vision is no idle gift, no


plaything to be tossed about a while and laid aside. Listen and
hear this carefully, nor think it but a dream; -- a careless
thought to play with, or a toy you would pick up from time to time
and then put by. For if you do, so will it be to you. You have the
vision to look past ALL illusions. It has been given you to see no
thorns, no strangers, and NO obstacles to peace.
T 20 C 7. The fear of God is NOTHING to you now. Who is afraid to
look upon illusions, KNOWING his Savior stands beside him? WITH
him, your vision has become the greatest power for the UNDOING of
illusion that God Himself could give. For what God gave the Holy
Spirit, YOU have received. The Son of God looks unto YOU for his
release. For you have asked for AND BEEN GIVEN the strength to
look upon this final obstacle, and see no thorns nor nails to
crucify the Son of God, and crown him king of death. Your chosen
home is on the other side, BEYOND the veil. It has been carefully
prepared for you, and it is ready to receive you now.
T 20 C 8. You will not see it with the body's eyes. But all you
need, you have. Your home has called to you since time began, nor
have you ever failed entirely to hear. You heard, but knew not HOW
to look, nor WHERE. And now you KNOW. In you the knowledge lies,
ready to be unveiled and freed from all the terror that kept it
hidden. There IS no fear in love. The song of Easter is the glad
refrain the Son of God was NEVER crucified. Let us lift up our
eyes together, not in fear, but FAITH. And there WILL be no fear
in us, for in our vision will be NO illusions. Only a pathway to
the open door

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of Heaven, the home we share in quietness, and where we live in


gentleness and peace, as One together.
T 20 C 9. Would you not have your holy brother lead you there? His
innocence will light your way, offering you its guiding light and
sure protection, and shining from the holy altar within him, where
you laid the lilies of forgiveness. Let him be to you the Savior
from illusions, and look on him with the new vision that looks
upon the lilies, and brings YOU joy. We go beyond the veil of
fear, lighting each other's way. The holiness that leads us is
WITHIN us, as is our home. So will we find what we were MEANT to
find, by Him Who leads us.
T 20 C 10. This is the way to Heaven and to the peace of
Easter, in which we join in glad awareness that the Son of God is
risen from the past, and has awakened to the present. Now is he
free, unlimited in his communion with all that is within him. Now
are the lilies of his innocence untouched by guilt, and perfectly
protected from the cold chill of fear and withering blight of sin
alike. Your gift has saved him from the thorns and nails, and his
strong arm is free to guide you safely through them, and BEYOND.
Walk with him now rejoicing, for the Savior from illusions has
come to greet you, and lead you home with HIM.
T 20 C 11. Here is your Savior and your Friend, RELEASED from
crucifixion through YOUR vision, and free to lead you now where HE
would be. He will not leave you, nor forsake the Savior from HIS
pain. And gladly will you walk the way of innocence together,
singing as you behold the open door of Heaven, and

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RECOGNIZE the home that called to you. Give joyously to one


another the freedom and the strength to lead you there. And come
before each other's holy altar, where the strength and freedom
wait, to offer and receive the bright awareness that leads you
home. The lamp is lit in both of you, for one another. And by the
hands that GAVE it to each other, shall both of you be led past
fear to Love.

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T 20 D. Sin as an Adjustment (*N not present in Notes)


March 30, 1967
T 20 D 1. The belief in sin is an ADJUSTMENT. And an adjustment is
a CHANGE, a shift in perception, or a belief that what was so
before has been made DIFFERENT. Every adjustment is therefore a
DISTORTION, and calls upon defenses to uphold it AGAINST reality.
Knowledge requires NO adjustment, and, in fact, is lost if any
shift or change is undertaken. For this reduces it at once to mere
perception; a way of LOOKING in which CERTAINTY is lost, and DOUBT
has entered. To this IMPAIRED condition are adjustments necessary.
BECAUSE THEY ARE NOT TRUE. Who need adjust to truth, which calls
upon only what he IS, to understand?
T 20 D 2. Adjustments of ANY kind are of the ego. For it is the
ego's fixed belief that all relationships DEPEND upon adjustments,
to make of them what it would have them be. DIRECT relationships,
in which there are NO interferences, are ALWAYS seen as dangerous.
The ego is the self-appointed mediator of ALL relationships,
making whatever adjustments it deems necessary, and INTERPOSING
them BETWEEN those who would meet, to keep them separate and
PREVENT their union. It is this studied interference which makes
it difficult to recognize your holy relationship for what it is.
T 20 D 3. The holy do not interfere with truth. They are NOT afraid
of it, for it is WITHIN it that they RECOGNIZED their holiness,
and rejoiced at what they saw. They looked on it directly, WITHOUT
attempting to ADJUST themselves to it, or it to them. And so they
saw that it was IN them, NOT deciding first where they would have
it be. Their looking merely asked a question, and it was WHAT THEY
SAW that answered . YOU make the world and THEN adjust to it. AND
IT TO YOU. Nor is there any difference between yourself and it in
your perception, WHICH MADE THEM BOTH.

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T 20 D 4. A simple question yet remains, and NEEDS an answer. Do


you LIKE what you have made? A world of murder and attack, through
which you thread your timid way through constant dangers, alone
and frightened, hoping at most that death will wait a little
longer, before it overtakes you, and you disappear. YOU MADE THIS
UP. It is a picture of what you think YOU are; of how you SEE
yourself. A murderer IS frightened, and those who kill FEAR death.
All these are but the fearful thoughts of those who would adjust
themselves to a world MADE fearful by their adjustments. And they
look out in sorrow from what is sad WITHIN, and see the sadness
THERE.
T 20 D 5. Have you wondered what the world is REALLY like? How it
would look through HAPPY eyes? The world you see is but a judgment
on YOURSELF. IT is not there at all. But judgment lays a sentence
on it, JUSTIFIES it, and MAKES IT REAL. Such is the world you see;
a judgment on yourself, and made by YOU. This sickly picture of
yourself is carefully preserved by the ego, whose image it IS and
which it loves, and placed OUTSIDE you, in the world. And TO this
world must YOU adjust, as long as you believe this picture IS
outside, and has you at its mercy.
T 20 D 6. This world IS merciless, and, were it outside you, you
SHOULD indeed be fearful. But it is YOU who made it merciless. And
now, if mercilessness SEEMS to look back at you, IT CAN BE
CORRECTED. Who, in a holy relationship, can long remain unholy?
The world the holy see is one with them, just as the world the ego
looks upon is like itself. The world the holy see is beautiful
because they see their innocence in it. They did not TELL it what
it was. They did not make adjustments to fit their orders. They
gently questioned it and whispered, “what are you?” And He Who
watches over all perception answered.

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T 20 D 7. Take not the judgment of the world as answer to the


question, “what am I?” The world BELIEVES in sin, but the belief
that made it as you see it, is NOT outside you. Seek not to make
the Son of God ADJUST to his insanity. There IS a stranger in him,
who wandered carelessly into the home of Truth, and who will
wander off. He came WITHOUT a purpose. But he will not remain
before the shining light the Holy Spirit offered, and you
accepted. For there the STRANGER is made homeless, and YOU are
welcome. Ask not this transient stranger, “who am I?” He is the
only thing in all the universe that does not know.
T 20 D 8. Yet it is he you asked, and it is to HIS answer you would
adjust. This one wild thought, fierce in its arrogance and yet so
tiny and so meaningless it slips unnoticed through the universe of
truth, becomes your guide. To it you turn, to ask the MEANING of
the universe. And of the one blind thing in all the seeing
universe you ask, “how shall I look upon the Son of God?” Does one
ask judgment of what is totally BEREFT of judgment? And if you
HAVE, would you BELIEVE the answer? And ADJUST to it as if it were
the truth? The world you look on IS the answer that it gave you.
And YOU have given it power to ADJUST the world to MAKE its answer
true.
T 20 D 9. You asked this puff of madness for the meaning of your
unholy relationship, and adjusted it according to its insane
answer. How happy did it make you? Did you meet with joy, to bless
the Son of God, and give him thanks for all the happiness he held
out to you? Did you RECOGNIZE each other as the eternal gift of
God to you? Did you see the holiness that shone in both of you, to
bless the other? That is the purpose of your HOLY relationship.
Ask not the means of its attainment of the one thing that still
would have it be unholy. Give it NO power to ADJUST the means and
end.

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T 20 D 10. Prisoners bound with heavy chains for years,


starved and emaciated, weak and exhausted, and with eyes so long
cast down in darkness they remember not the light, do not leap up
in joy the instant they are made free. It takes a while for them
to understand what freedom IS. You groped but feebly in the dust
and found each other's hand, uncertain whether to let it go, or to
take hold on life so long forgotten. Strengthen your hold, and
raise your eyes unto your strong companion, in whom the meaning of
your freedom lies. He seemed to be crucified beside you. And yet
his holiness remained untouched and perfect, and with him beside
you shall you this day enter with him to Paradise, 2 and know the
peace of God.
T 20 D 11. Such is my will for BOTH of you, and for each of
you for one another, and for HIMSELF. Here there is only holiness,
and joining without limit. For what is Heaven but union, direct
and perfect, and WITHOUT the veil of fear upon it? Here are we
one, looking with perfect gentleness upon each other, and on
ourselves. Here, all thought of ANY separation between us becomes
impossible. You who were prisoners in separation are now made free
in Paradise. And here would I unite with you, my friends, my
brothers, and my Self. Your gift unto each other has given me the
certainty our union will be soon. Share then this faith with me,
who KNOW that it is justified.

2
Luke 23:39-43 And one of the malefactors that were hanged railed on him, saying, Art not thou the Christ? save thyself and us. But the other

answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the

due reward of our deeds: but this man hath done nothing amiss. And he said, Jesus, remember me when thou comest in thy kingdom. And he said

unto him, Verily I say unto thee, Today shalt thou be with me in Paradise.

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T 20 D 12. There is no fear in perfect love, 3 BECAUSE it knows


no sin. And it MUST look on others as on itself. Looking with
charity within, what can it fear WITHOUT? The innocent see safety,
and the pure see God 4 within His Son, and look unto the Son to
lead them to the Father. 5 And where else would they go, but where
they will to be? Each of you now will lead the other to the
Father, as surely as God created His Son holy, and kept him so. In
your brother is the light of God's eternal promise of YOUR
immortality. See HIM as sinless, and there can BE no fear in you.

3
I John 4:18 There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in
love.
4
Matthew 5:8 Blessed are the pure in heart: for they shall see God.
5
John 14:9 Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father;
how sayest thou, Show us the Father?

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T 20 E. Entering the Ark (*N not present in Notes)


April 5, 1967
T 20 E 1. Nothing can hurt you, unless you give it the power to do
so. For YOU give power as the laws of this world INTERPRET giving;
as you give, you LOSE. It is not up to you to give power at all.
Power is of God, given by Him, and RE-AWAKENED by the Holy Spirit,
Who knows that, as you give you GAIN. He gives NO power to sin,
and therefore it HAS none. Nor to its results, as this world sees
them; sickness and death and misery and pain. These things have
not occurred, because the Holy Spirit sees them not, and gives no
power to their seeming source. Thus would He keep you free of
them.
T 20 E 2. Being without illusion of what you are, the Holy Spirit
merely gives everything to God, Who has already given AND RECEIVED
all that is true. The UNtrue He has neither received NOR given.
Sin has no place in Heaven, where its results are alien, and can
no more enter than can their source. And therein lies your need to
see your brother sinless. In him is Heaven. See sin in him
INSTEAD, and Heaven is lost to YOU. But see him as he IS, and what
is yours shines from him to you.
T 20 E 3. Your Savior gives you ONLY love. But what you would
RECEIVE of him, is up to you. It lies in him to overlook ALL your
mistakes, and therein lies his OWN salvation. And so it is with
YOURS. Salvation is a lesson in giving, as the Holy Spirit
interprets it. It is the re-awakening of the laws of God in minds
that have established OTHER laws, and given them power to enforce
what God created not. Your insane laws were made to GUARANTEE that
you would make mistakes, and give them power over you by ACCEPTING
their results as your just due.

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T 20 E 4. What COULD this be but madness? And is it THIS that you


would see within your Savior FROM insanity? He is as free from
this as you are, and in the freedom that you see in HIM, you see
your own. For this you SHARE. What God has given follows HIS laws,
and His alone. Nor is it possible for those who follow them to
suffer the results of any other source. Those who choose freedom
will experience only ITS results. Their power is of God. And they
will give it only to what GOD has given, to SHARE with them.
T 20 E 5. Nothing but this can touch them, for they see ONLY this,
sharing their power according to the Will of God. And thus their
freedom is established AND MAINTAINED. It is upheld through ALL
temptations to imprison and to BE imprisoned. It is THEM, who
learned of freedom, that you should ask what freedom IS. Ask not
the sparrow how the eagle soars, for those with little wings have
not accepted for THEMSELVES the power to share with you. The
sinless give as they received. See, then, the power of sinlessness
within your brother, and share with him the power of the RELEASE
from sin you offered HIM.
T 20 E 6. To each who walks this earth in seeming solitude is a
Savior given, whose special function here is to release him, and
so to free himself. In the world of separation, each is appointed
separately, though they are all the same. But those who KNOW that
they are all the same, need not salvation. And each one FINDS his
Savior, when he is ready to look upon the face of Christ, and see
Him sinless. The plan is not of you, nor need you be concerned
with anything except the part that has been given YOU to learn.
For He Who knows the rest will see to it WITHOUT your help. But
think not that He does not need your part, to help Him with the
rest. For in your part lies ALL of it, without which is no part
complete, nor is the whole completed WITHOUT your part. The ark of
peace is entered two by two, 6 yet the beginning of another world
goes with them. Each holy relationship

6
Genesis 7:7-9 And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.
Of clean beasts, and of beasts that are not clean, and of birds, and of everything that creepeth upon the ground,
there went in two and two unto Noah into the ark, male and female, as God commanded Noah.

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must enter here, to learn its special function in the Holy


Spirit's plan, now that it SHARES His purpose. And as this purpose
is fulfilled, a new world rises, in which sin can enter not, and
where the Son of God can enter WITHOUT fear. And where he rests a
while, to forget imprisonment, and to remember freedom.
T 20 E 7. How can he enter, to rest and to remember, without YOU?
Except you be there, he is NOT complete, and it is his COMPLETION
that he remembers there. This is the purpose GIVEN you. Think not
that your forgiveness of each other serves but you two alone. For
the whole new world rests in the hands of every two who enter
here, to rest. And as they rest, the face of Christ shines on
them, and they remember the laws of God, forgetting all the rest,
and yearning only to have His laws perfectly fulfilled in them and
all their brothers.
T 20 E 8. Think you, when this has been achieved, that you will
rest WITHOUT them? You could no more leave one of them outside
than I could leave you and forget part of myself. You may wonder
how you can BE at peace when, while you are in time, there is so
much that must be done BEFORE the way to peace is open. Perhaps
this seems impossible to YOU. But ask yourself if it is possible
that GOD would have a plan for your salvation that does NOT work.
Once you accept HIS plan as the ONE function that you would
fulfill, there WILL be nothing else the Holy Spirit will not
ARRANGE for you, WITHOUT your effort.
T 20 E 9. He will go before you, making straight your path, and
leaving in your way no stones to trip on, and no obstacles to bar
your way. NOTHING you need will be denied you. Not one seeming
difficulty but will melt away BEFORE you reach it. You need take
thought for nothing, careless of everything except the only
purpose that you would fulfill. As THAT was given you, so will its
fulfillment be. God's guarantee will hold against

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ALL obstacles, for it rests on certainty and NOT contingency. IT


RESTS ON YOU. And what can be more certain than the Son of God?
T 20 F. Heralds of Eternity (*N not present in Notes)
T 20 F 1. In this world, God's Son comes closest to himself in a
holy relationship. There he begins to find the certainty his
Father has in him. And there he finds his function of restoring
his Father's laws to what was held OUTSIDE them, and finding what
was lost. Only in time can anything BE lost, but never lost
forever. So do the parts of God's Son gradually join in time, and
with each joining is the end of time brought nearer. Each miracle
of joining is a mighty herald of eternity. No-one who has a single
purpose, unified and sure, can BE afraid. No-one who SHARES his
purpose with him can NOT be one with him.
T 20 F 2. Each herald of eternity sings of the end of sin and fear.
Each speaks in time of what is far BEYOND it. Two voices, raised
together, call to the hearts of everyone, and let them beat as
one. And in that single heart beat is the unity of love proclaimed
and given welcome. Peace to your holy relationship, which has the
power to hold the unity of the Son of God together. You give to
one another for EVERYONE. And in your gift is everyone made glad.
Forget not Who has given YOU the gifts you give. And through your
NOT forgetting this, will you remember Who gave the gifts to Him
to give to you.
T 20 F 3. It is impossible to over-estimate your brother's value.
Only the ego does this, but all it means is that it WANTS the
other for ITSELF, and therefore values him too little. What is
inestimable clearly cannot BE evaluated. Do you recognize the fear
that rises from the meaningless attempt to judge what lies so far
BEYOND your judgment you cannot even SEE it? Judge not what is
invisible to you, or you will NEVER see it. But wait in patience
for its coming. -Æ

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It will be GIVEN you to see your brother's worth, when all you
WANT for him is peace. And what you want for HIM, you will
receive.
April 6, 1967
T 20 F 4. How can you estimate the worth of him who offers peace to
you? What would you want EXCEPT his offering? His worth has been
established by his Father, and you will RECOGNIZE it as you
receive his Father's gift through him. What is in him will shine
so brightly in your grateful vision, that you will merely love
him, and be glad. You will not think to judge him. Who would SEE
the face of Christ, and yet insist that judgment still has
meaning? For this insistence is of those who do NOT see. Vision OR
judgment is your choice, but never BOTH of these.
T 20 F 5. Your brother's body is as little use to you as it is to
him. When it is used ONLY as the Holy Spirit teaches, it has no
function. For minds NEED not the body to communicate. The sight
that SEES the body, has no use which serves the purpose of a holy
relationship. And while you look upon each other thus, the means
and end have NOT been brought in line. Why should it take so many
holy instants to let this be accomplished, when one would do?
There IS but one. The little breath of eternity that runs through
time like golden light is all the same. Nothing before it; nothing
afterwards.
T 20 F 6. You look upon each holy instant as a DIFFERENT point in
time. IT NEVER CHANGES. All that it ever held or will ever hold is
here right now. The past takes nothing FROM it, and the future
will ADD no more. Here, then, is EVERYTHING. Here is the
loveliness of your relationship, with means and ends in perfect
harmony ALREADY. Here is the perfect faith that you will one day
offer to each other, ALREADY offered you. And here the limitless
forgiveness you will give each other is ALREADY given; the face of
Christ you yet will look upon ALREADY seen.

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T 20 F 7. Can you EVALUATE the giver of a gift like this? Would you
EXCHANGE this gift for ANY other? This gift returns the laws of
God to your remembrance. And merely BY remembering them, the laws
that held you prisoner to pain and death MUST be forgotten. This
is no gift your brother's BODY offers you. The veil that hides the
gift hides him as well. He IS the gift, and yet he knows it not.
No more do you. And yet have faith that He Who sees the gift in
BOTH of you, will offer and receive it for you BOTH. And through
His vision will YOU see it, and through His understanding
RECOGNIZE it, and love it as your own.
T 20 F 8. Be comforted, and feel the Holy Spirit watching over you,
in love and perfect confidence in what He sees. He knows the Son
of God. And shares his Father's certainty the universe rests in
his gentle hands in safety and in peace. Let us consider now what
he must learn, to SHARE his Father's confidence in him. What IS
he, that the Creator of the universe should offer it to him, and
KNOW it rests in safety? He looks upon himself not as his Father
knows him. And yet it is impossible the confidence of God should
be misplaced.
T 20 G. The Temple of the Holy Spirit (*N not present in
Notes)
T 20 G 1. The meaning of the Son of God lies solely in his
relationship with his Creator. If it were elsewhere, it WOULD rest
upon contingency, but there IS nothing else. And this is wholly
loving and forever. Yet has the Son of God invented an unholy
relationship between him and his Father. His REAL relationship is
one of perfect union, and unbroken continuity. The one he made is
partial, self-centered, broken into fragments and full of fear.
The one created by his Father is wholly self-encompassing and
self-EXTENDING. The one he made is wholly self-DESTRUCTIVE and
self-limiting.

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April 7, 1967
T 20 G 2. Nothing can show the contrast better than the experience
of both a holy and an unholy relationship. The first is based on
love, and rests on it serene and undisturbed. THE BODY DOES NOT
INTRUDE UPON IT. Any relationship in which the body enters is
based, NOT on love, but on idolatry. Love wishes to be known,
COMPLETELY understood, and shared. IT HAS NO SECRETS; nothing that
it would keep apart and hide. It walks in sunlight, open-eyed and
calm, in smiling welcome, and in sincerity so simple and so
obvious it cannot BE misunderstood.
T 20 G 3. But idols do not share. Idols ACCEPT, but never make
return. They can BE loved, but cannot love. They do not understand
what they are offered, and any relationship in which they enter,
has LOST its meaning. The love of THEM has MADE love meaningless.
They live in secrecy, hating the sunlight, and happy in the body's
darkness, where they can hide, and keep their secrets hidden,
along with them. And they have NO relationships, for no-one else
is welcome there. They smile on no-one, and those who smile on
them they do not see.
T 20 G 4. Love has no darkened temples, where mysteries are kept
obscure and hidden from the sun. IT DOES NOT SEEK FOR POWER, but
for RELATIONSHIPS. The body is the ego's chosen weapon for seeking
power THROUGH relationships. And its relationships MUST be unholy,
for what they ARE, it does not even SEE. It wants them solely for
the offerings on which its idols thrive. The rest it merely throws
away, for all that IT could offer, is seen as valueless. Homeless,
the ego seeks as many bodies as it can collect, to place its idols
in, and so establish them as temples to itself.
T 20 G 5. The Holy Spirit's temple is NOT a body, but a
RELATIONSHIP. The body is an isolated speck of darkness; a hidden
secret room, a tiny spot of senseless mystery, a meaningless
enclosure carefully protected, yet

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hiding nothing. Here, the unholy relationship escapes reality, and


seeks for crumbs to keep itself alive. Here it would drag its
brothers, holding them here in its idolatry. Here it is “safe,”
for here love CANNOT enter. The Holy Spirit does not build His
temples where love can never be. Would He Who SEES the face of
Christ choose as His home the only place in all the universe where
it can NOT be seen?
T 20 G 6. You CANNOT make the body the Holy Spirit's temple, and it
will NEVER be the seat of love. It is the home of the idolater,
and of love's CONDEMNATION. For here is love made fearful, and
hope abandoned. Even the idols that are worshipped here are
shrouded deep in mystery, and kept APART from those who worship
them. This is the temple dedicated to no relationships, and no
return. Here is the “mystery” of separation perceived in awe and
held in reverence. What God would have NOT be, is here kept “safe”
from Him. But what you do NOT realize is what you fear within your
brother, and would not SEE in HIM, is what makes God seem fearful
and kept unknown.
T 20 G 7. Idolaters will ALWAYS be afraid of love. For nothing so
severely threatens them as love's approach. Let love draw near
them and OVERLOOK the body, as it will surely do, and they retreat
in fear, feeling the seeming firm foundation of their temple begin
to shake and loosen. Brothers, you tremble with them. But what you
fear is but the herald of escape. This place of darkness is NOT
your home. Your temple is NOT threatened. You are idolaters no
longer. The Holy Spirit's purpose lies safe in your RELATIONSHIP,
and NOT your bodies. You have ESCAPED the body. Where you are now,
the BODY cannot enter, for the Holy Spirit has set HIS temple
there.
T 20 G 8. There is no order in relationships. They either ARE, or
not. An unholy relationship is NO relationship. It is a state of
isolation, which SEEMS to be what it is NOT. No more than that.
The instant that the

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mad idea of making your relationship with God unholy seemed to be


possible, ALL relationships were made meaningless. In that unholy
instant time was born, and bodies made to house the mad idea, and
give it the ILLUSION of reality. And so it SEEMED to have a home,
that held together for a little while in time, and vanished. For
what could house this mad idea AGAINST reality, but for an
instant?
T 20 G 9. Idols MUST disappear, and leave no trace behind their
going. The unholy instant of their seeming power is frail as is a
snowflake, but without its loveliness. Is this the substitute you
WANT, for the eternal blessing of the holy instant, and its
unlimited beneficence? Is the malevolence of the unholy
relationship, so seeming powerful and so bitterly misunderstood,
and so invested in FALSE attraction, your preference to the holy
instant, which offers peace and understanding? Then lay aside the
body and quietly TRANSCEND it, rising to welcome what you REALLY
want. And from His holy temple look you not back on what you have
awakened FROM. For no illusions CAN attract the minds that have
TRANSCENDED them, and left them far behind.
T 20 G 10. The holy relationship reflects the TRUE
relationship the Son of God has with his Father in reality. The
Holy Spirit rests within it, in the certainty it will endure
forever. Its firm foundation is eternally upheld by truth, and
love shines on it with the gentle smile and tender blessing it
offers to its own. Here the unholy instant is exchanged in
gladness for the holy one of safe return. Here is the way to true
relationships held gently open, through which you walk together,
leaving the body thankfully behind, and resting in the Everlasting
Arms. 7 Love's arms are open to receive you, and give you peace
forever.

7
Deuteronomy 33:27 The eternal God is thy dwelling-place, And underneath are the everlasting arms. And he thrust out the enemy from before
thee, And said, Destroy.

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T 20 G 11. The body is the ego's idol; the belief in sin made
flesh, and then projected outward. This produces what SEEMS to be
a wall of flesh AROUND the mind, keeping it prisoner in a tiny
spot of space and time, beholden unto death, and given but an
instant in which to sigh and grieve and die in honor of its
master. And this unholy instant SEEMS to be life. An instant of
despair, a tiny island of dry sand, bereft of water, and set
uncertainly upon oblivion. Here does the Son of God stop briefly
by, to offer his devotion to death's idols, and then pass on.
T 20 G 12. And here he is more dead than living. But it is
also here he makes his choice again, between idolatry and love.
Here it is given him to choose to spend this instant paying
tribute to the body, or LET himself be given freedom from it. Here
he can ACCEPT the holy instant, offered him to REPLACE the unholy
one he chose before. And here can he learn relationships are his
SALVATION, NOT his doom. You who ARE learning this may still be
fearful, but you are NOT immobilized. The holy instant IS of
greater value now to you than its unholy seeming counterpart, and
you HAVE learned you REALLY want but one.
T 20 G 13. This is no time for sadness. Perhaps confusion, but
hardly discouragement. YOU HAVE A REAL RELATIONSHIP. And it HAS
meaning. It is as like your real relationship with God, as equal
things are like themselves. Idolatry is past and meaningless.
Perhaps you fear each other a little yet; perhaps a shadow of the
fear of God remains with you. But what is that to those who have
been given one TRUE relationship, BEYOND the body? Can they be
long held back from looking on the face of Christ? And can they
long withhold the memory of their relationship with their Father
FROM themselves, and keep remembrance of His Love APART from their
awareness?

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T 20 H. The Consistency of Means and End (*N not present


in Notes)
April 10, 1967
T 20 H 1. We have said much about discrepancies of means and end,
and how these must be brought in line before your holy
relationship can bring you ONLY joy. But we have also said the
means to meet the Holy Spirit's goal will come from the same
Source as does His purpose. Being so simple and direct, this
course has NOTHING in it that is not consistent. The SEEMING
inconsistencies, or parts you find more difficult than others, are
merely indications of areas where means and end are still
discrepant. And this produces great discomfort. This NEED not be.
This course requires almost NOTHING of you. It is impossible to
imagine one that asks so little, or could offer more.
T 20 H 2. The period of discomfort that follows the sudden change
in a relationship from sin to holiness, should now be almost over.
To the extent you still experience it, you are REFUSING to leave
the means to Him Who changed the purpose. You recognize you WANT
the goal. Are you not also willing to ACCEPT the means? If you are
not, let us admit that YOU are inconsistent. A purpose is ATTAINED
by means. And if you WANT a goal, you MUST be willing to want the
means as well. How can one be sincere and say, “I want this above
all else, and yet I do not want to learn the means to get it?”
T 20 H 3. To obtain the GOAL, the Holy Spirit indeed asked little.
He asks no more to give the means as well. The means are second to
the goal. And, when you hesitate, it is because the PURPOSE
frightens you, and NOT the means. Remember this, for otherwise you
will make the error of believing the MEANS are difficult. Yet how
CAN they be difficult if they are merely GIVEN you? They GUARANTEE
the goal. And they are PERFECTLY in line with it. Before we look
at them a little closer, remember that if you think THEY are
impossible, your wanting of the PURPOSE has been shaken. For if a
GOAL is possible to reach, the means to do so MUST be possible as
well.

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T 20 H 4. It IS impossible to see your brother sinless, and yet to


look upon him as a body. Is this not perfectly consistent with the
goal of holiness? For holiness is merely the result of letting the
effects of sin be lifted, so what was ALWAYS true is RECOGNIZED.
To see a SINLESS body is impossible. For holiness is POSITIVE, and
the body is merely neutral. It is NOT sinful, but neither is it
sinless. As nothing, which it IS, the body cannot meaningfully be
invested with attributes of Christ OR of the ego. EITHER must be
an error, for both would place the attributes where they cannot
BE. And BOTH must be undone, for purposes of truth.
T 20 H 5. The body IS the means by which the ego tries to make the
unholy relationship seem real. The unholy instant IS the time of
bodies. But the PURPOSE here is sin. It cannot BE attained but in
illusion. And so the illusion of a brother as a body is quite in
keeping with the purpose of unholiness. BECAUSE of this
consistency, the means remain unquestioned while the end is
cherished. Vision adapts to wish, for sight is ALWAYS secondary to
desire. And if you see the body, you have chosen judgment, and NOT
vision. For vision, like relationships, HAS no order. You either
SEE, or not.
T 20 H 6. Who sees a brother's body has laid a JUDGMENT on him, and
sees him not. He does not REALLY see him as sinful; he does not
see him at all. In the darkness of sin, he is INVISIBLE. He can
but be IMAGINED in the darkness, and it is here that the illusions
you hold about him are NOT held up to his reality. Here are
illusions and reality kept SEPARATED. Here are illusions NEVER
brought to truth, and ALWAYS hidden from it. And here, in
darkness, is your brother's reality IMAGINED as a body, in unholy
relationships with other bodies, serving the cause of sin an
instant, before he dies.
T 20 H 7. There is indeed a difference between this vain imagining
and vision. The difference lies not in THEM, but in their purpose.
Both are but MEANS, each one appropriate to the end for which it
is employed. Neither can serve

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the purpose of the other, for each one is a CHOICE of purpose,


employed on its behalf. Either is meaningless WITHOUT the end for
which it was intended, nor is it valued as a SEPARATE thing, APART
from the intention. The means seem real because the GOAL is
valued. And judgment HAS no value unless the GOAL is sin. The body
can NOT be looked upon EXCEPT through judgment. To see the body is
the sign that you LACK vision, and have DENIED the means the Holy
Spirit offers you, to serve HIS purpose.
T 20 H 8. How can a holy relationship achieve its purpose through
the means of sin? Judgment you taught YOURSELF; vision is learned
from Him Who would UNDO your teaching. HIS vision cannot see the
body, BECAUSE IT CANNOT LOOK ON SIN. And thus it leads you to
reality. Your holy brother, sight of whom is YOUR release, is no
illusion. Attempt to see him not in darkness, for your imaginings
about him WILL seem real there. You CLOSED your eyes to shut him
out. Such was your PURPOSE, and while this purpose seems to have
ANY meaning, the means for its attainment will be evaluated as
WORTH the seeing, and so you will NOT see.
T 20 H 9. Your question should not be, “How can I see my brother
without the body?” Ask only, “Do I REALLY wish to see him
sinless?” And, as you ask, forget not that HIS sinlessness is YOUR
escape from fear. Salvation is the Holy Spirit's goal. The means
is vision. For what the seeing look upon IS sinless. No-one who
loves can judge, and what he sees is FREE of condemnation. And
what he sees he did NOT make, for it was GIVEN him to see, as was
the vision which made his seeing possible.
T 20 I. The Vision of Sinlessness (*N not present in
Notes)
580 [split paragraph]
T 20 I 1. Vision will come to you at first in glimpses, but they
will be enough to show you what is given YOU who see your brother
sinless.
T 20 I 2. Truth is restored to you through your desire, as it was
lost to you through your desire for something ELSE. Open the holy
place which you closed off by VALUING the something else, and what
was never lost will

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quietly return. It HAS been saved for you. Vision would not be
necessary, had judgment not been made. Desire now its whole
undoing, and it is done FOR you. Do you not WANT to know your own
identity? Would you not happily exchange your doubts for
certainty? Would you not willingly be FREE of misery, and learn
again of joy? Your holy relationship offers all this to you. As IT
was given you, so will be its EFFECTS.
T 20 I 3. And as its holy purpose was not made by you, the means by
which its happy end is yours is also not of you. Rejoice in what
is yours but for the asking. And think not that you need make
either means OR end. All this is GIVEN you, who would but SEE your
brother sinless. All this is GIVEN, waiting on your desire but to
RECEIVE it. Vision is freely given to those who ask to see. Your
brother's sinlessness is given you in shining light, to look on
with the Holy Spirit's vision, and to rejoice in, along with Him.
For peace will come to all who ask for it with real desire and
sincerity of purpose, SHARED with the Holy Spirit, and at one with
Him on what salvation IS.
T 20 I 4. Be willing, then, to see your brother sinless, that
Christ may rise before your vision and give you joy. And place NO
value on your brother's body, which held him to illusions of what
he is. It is HIS desire to see his sinlessness, as it is YOURS.
And bless the Son of God in your relationship, nor see in him what
you have MADE of him. The Holy Spirit GUARANTEES that what God has
willed and given shall be yours. This is YOUR purpose now, and the
vision that makes it yours is ready to be given. You have the
vision that enables you to see the body not. -Æ

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April 11, 1967


And as you look upon each other, you will see an altar to your
Father, holy as Heaven, glowing with radiant purity, and sparkling
with the shining lilies you laid upon it.
T 20 I 5. What can you value more than this? Why do you think the
body is a better home, a safer shelter for God's Son? Why would
you rather look on IT than on the truth? How can the engine of
destruction be PREFERRED, and chosen to REPLACE the holy home the
Holy Spirit offers, where HE will dwell WITH you? The body is the
sign of weakness, vulnerability and LOSS of power. Can such a
Savior HELP you? Would you turn, in your distress and need for
help, unto the HELPLESS? Is the pitifully LITTLE the perfect
choice to call upon for strength? Judgment WILL seem to make your
Savior weak. But it is YOU who need his strength.
T 20 I 6. There is no problem, no event or situation, no
perplexity, that vision will not solve. All is redeemed, when
looked upon with vision. For this is not YOUR sight, and brings
with it the laws beloved of Him Whose sight it IS. Everything
looked upon with vision falls gently into place, according to the
laws brought TO it by His calm and certain sight. The end, for
everything HE looks upon, is ALWAYS sure. For it will meet His
purpose, seen in UNADJUSTED form, and suited perfectly to meet it.
Destructiveness becomes benign, and sin is turned to blessing
under His gentle gaze.
T 20 I 7. What can the body's eyes perceive, with power to CORRECT?
Its eyes ADJUST to sin, unable to overlook it in ANY form, and

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seeing it EVERYWHERE, in EVERYTHING. Look through ITS eyes, and


EVERYTHING will stand condemned before you. All that could SAVE
you, you will never see. Your holy relationship, the SOURCE of
your salvation, will be DEPRIVED of meaning, and its most holy
purpose bereft of means for its accomplishment. Judgment is but a
toy, a whim, the senseless means to play the idle game of death in
your imagination. But vision sets all things right, bringing them
gently within the kindly sway of Heaven's laws.

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April 14, ‘67


T 20 I 8. What if you recognized this world is a hallucination?
What if you REALLY understood you made it up? What if you realized
that those who SEEM to walk about in it, to sin and die, attack
and murder and destroy themselves, are WHOLLY unreal? Could you
have FAITH in what you see, if you ACCEPTED this? AND WOULD YOU
SEE IT? Hallucinations disappear when they are RECOGNIZED for what
they are. This IS the healing and the remedy. Believe them not,
and they ARE gone. And all YOU need to do is recognize YOU DID
THIS. Once you ACCEPT this simple fact, and take unto YOURSELF the
power you gave them, YOU are released from them.
T 20 I 9. One thing is sure; hallucinations serve a purpose, and
when that PURPOSE is no longer held, THEY disappear. Therefore,
the question never is whether you want THEM, but ALWAYS do you
want the purpose that they serve? This world SEEMS to hold out
many purposes, each different, and with different values. Yet they
are all the same. Again, there is no order, but a SEEMING
hierarchy of values. Only two purposes are possible. And one is
sin; the other holiness. Nothing is in between, and which you
choose determines what you see. For what you see is merely HOW you
elect to meet your goal.
T 20 I 10. Hallucinations serve to meet the goal of madness.
They are the means by which the OUTSIDE world, projected from
within, ADJUSTS to sin, and SEEMS to witness to its reality. It
still is true that nothing IS without. Yet, upon nothing, are ALL
projections made. For it is the PROJECTION which gives the
“nothing” ALL the meaning that it holds. What has NO meaning,
cannot BE perceived. And meaning ALWAYS looks within, to find
itself. And THEN looks out. ALL meaning that you give the world
outside, must thus reflect the sight you saw WITHIN. Or better, IF
you saw at all, or merely judged AGAINST.

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T 20 I 11. Vision is the means by which the Holy Spirit


translates your nightmares into happy dreams; your wild
hallucinations, that show you all fearful outcomes of imagined
sin, into the calm and reassuring sights with which He would
replace them. These gentle sights and sounds are looked on
happily, and heard with joy. They are HIS substitutes for all the
terrifying sights and screaming sounds the ego's purpose brought
to your horrified awareness. They step AWAY from sin, reminding
you that it is NOT reality that frightens you, and that the errors
which you made CAN be corrected.
T 20 I 12. When you have looked on what seemed terrifying, and
SEEN it change to sights of loveliness and peace; when you have
looked on scenes of violence and death, and WATCHED them change to
quiet views of gardens under open skies, with clear life-giving
water running happily beside them in dancing brooks that never
waste away; who need PERSUADE you to accept the gift of vision?
And AFTER vision, who is there who COULD refuse what MUST come
after? Think but an instant just on this. YOU can behold the
holiness God gave His Son. And NEVER need you think that there IS
something else for you to see.

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A Course in Miracles Volume I Chapter 21 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 21 - THE INNER PICTURE ......................................................................................................... 1


T 21 A. Introduction (*N not present in Notes) ................................................................................ 1
T 21 B. The Imagined World (*N not present in Notes) .................................................................. 1
T 21 C. The Responsibility for Sight (*N not present in Notes) ...................................................... 5
T 21 D. Faith, Belief and Vision (*N not present in Notes)............................................................ 10
(N 10:128)(Ur 775) ........................................................................................................................ 13
T 21 E. The Fear to Look Within (*N 1569 10:129) ....................................................................... 16
(N 10:129)(Ur 777) ........................................................................................................................ 16
(N 10:130)(Ur 777-778) ................................................................................................................. 17
(N 10:131)(Ur 778) ........................................................................................................................ 18
(N 10:132)(Ur 778-779) ................................................................................................................. 19
(N 10:133)(Ur 779) ........................................................................................................................ 20
T 21 F. Reason and Perception (*N 1574 10:134)........................................................................... 21
(N 10:134)(Ur 780) ........................................................................................................................ 21
(N 10:135)(Ur 780) ........................................................................................................................ 22
(N 10:136)(Ur 781) ........................................................................................................................ 23
(N 10:137)(Ur 781) ........................................................................................................................ 24
(N 10:138)(Ur 781-782) ................................................................................................................. 25
(N 10:139)(Ur 782) ........................................................................................................................ 26
(N 10:140)(Ur 782) ........................................................................................................................ 27
(N 10:141)(Ur 782-783) ................................................................................................................. 28
T 21 G. Reason and Correction (*N 1582 10:142).......................................................................... 29
(N 10:142)(Ur 784) ........................................................................................................................ 29
(N 10:143)(Ur 784) ........................................................................................................................ 30
(N 10:144)(Ur 784-785) ................................................................................................................. 31
(N 10:145)(Ur 785) ........................................................................................................................ 32
(N 10:146)(Ur 785-786) ................................................................................................................. 33
(N 10:147)(Ur 786) ........................................................................................................................ 34
(N 10:148)(Ur 786-787) ................................................................................................................. 35
T 21 H. Perception and Wishes (*N 1589 10:149) .......................................................................... 36
(N 10:149)(Ur 788) ........................................................................................................................ 36
(N 10:150)(Ur 788-789) ................................................................................................................. 37
(N 10:151)(Ur 789) ........................................................................................................................ 38
(N 10:152)(Ur 789-790) ................................................................................................................. 39
(N 10:153)(Ur 790) ........................................................................................................................ 40
(N 10:154)(Ur 790-791) ................................................................................................................. 41
(N 10:155)(Ur 792) ........................................................................................................................ 42
(N 10:156)(Ur 792) ........................................................................................................................ 43
T 21 I. The Inner Shift (*N 1597 10:157) ........................................................................................ 44
(N 10:157)(Ur 792-793) ................................................................................................................. 44
(N 10:158)(Ur 793) ........................................................................................................................ 45
(N 10:159)(Ur 793-794) ................................................................................................................. 46
(N 10:160)(Ur 794) ........................................................................................................................ 47

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Chapter 21 - The Inner Picture
T 21 A. Introduction (*N not present in Notes)
April 16, 1967
T 21 A 1. Projection makes perception; the world you see is what
you GAVE it, nothing more than that. But, though it is no MORE
than that, it is NOT less. Therefore, to YOU, it IS important. It
is the witness to your state of mind, the OUTSIDE picture of an
INWARD condition. As a man thinketh, so does he perceive.
Therefore, seek not to change the WORLD, but will to change your
mind ABOUT the world. Perception is a RESULT, and NOT a cause. And
that is WHY order of miracles is meaningless. EVERYTHING looked
upon with vision is healed and holy. NOTHING perceived without it
means anything. And where there is no meaning, there is chaos.
T 21 A 2. Damnation is your judgment on YOURSELF. And this you
WILL project upon the world. See IT as damned, and all you see is
what YOU did to hurt the Son of God. If you behold disaster and
catastrophe, you tried to crucify him. If you see holiness and
hope, you joined the Will of God to set him free. There is no
choice that lies between these two decisions. And you will see the
WITNESS to the choice you made, and learn from this to RECOGNIZE
the one you made. The world you see but shows you how much joy YOU
have allowed yourself to see in you, and to accept as YOURS. And,
if this IS its meaning, then the power to GIVE it joy MUST lie
WITHIN you.
T 21 B. The Imagined World (*N not present in Notes)
T 21 B 1. Never forget the world the sightless “see” MUST be
imagined. And what it REALLY looks like IS unknown to them. They
must infer what COULD be seen, from evidence forever indirect, and
RECONSTRUCT their inferences as they stumble and fall because of
what they did NOT recognize, or walk unharmed through open
doorways that they THOUGHT were closed. And so it is with

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you. You do NOT see. Your cues for inference are wrong, and so you
stumble and fall down upon the stones you did not recognize. But
fail to be aware you CAN go through the doors you THOUGHT were
closed, but which stand open before unseeing eyes, waiting to
WELCOME you.
T 21 B 2. How foolish it is to attempt to judge what could be seen
instead. It is not necessary to IMAGINE what the world must look
like. It must be SEEN, before you recognize it for what it is. You
can be SHOWN which doors are open, and you can SEE where safety
lies. And which way leads to darkness; which to light. Judgment
will ALWAYS give you false directions. But vision SHOWS you where
to go. Why should you guess? There is no NEED to learn through
pain. And gentle lessons are acquired joyously, and are remembered
gladly. What gives you happiness you WANT to learn, and NOT
forget.
T 21 B 3. It is not this you would deny. YOUR question is whether
the means by which this course is learned WILL bring the joy it
promises. If you BELIEVED it would, the LEARNING of it would be NO
problem. You are not happy learners yet, because you still remain
uncertain that vision gives you MORE than judgment does, and you
HAVE learned that both you CANNOT have. The blind become
ACCUSTOMED to their world by their adjustments TO it. They think
they know their way about in it. They learned it not through
joyous lessons, but through the stern necessity of limits they
believed they could not overcome. And, STILL believing this, they
hold those lessons dear, and cling to them BECAUSE they cannot
see.
T 21 B 4. They do not understand the lessons KEEP them blind. This
they do NOT believe. And so they keep the world they learned to

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“see” in their imagination, believing that their choice is that,


or nothing. They hate the world they learned through pain. And
everything they think is in it, serves to remind them that THEY
are incomplete and bitterly deprived. Thus they DEFINE their life
and where they live it, ADJUSTING to it as they think they must,
afraid to lose the little that they have. And so it is with all
who see the body as all they have, and all their brothers have.
They try to reach each other, and they fail. And fail again. And
they ADJUST to loneliness, believing that to KEEP the body is to
SAVE the little that they have.
T 21 B 5. Listen, and try to think if you remember what we will
speak of now. Listen, -- perhaps you catch a hint of an ancient
state not quite forgotten; dim, perhaps, and yet not altogether
unfamiliar. Like a song whose name is long forgotten, and the
circumstances in which you heard completely unremembered. Not the
whole song has stayed with you, but just a little wisp of melody,
attached not to a person or a place, or anything particular. But
you remember, from just this little part, how lovely was the song,
how wonderful the setting where you heard it, and how you loved
those who were there, and listened with you.
T 21 B 6. The notes are nothing; yet you have kept them with you,
not for themselves, but as a soft reminder of what would make you
weep, if you remembered how dear it was to you. You COULD
remember, yet you are afraid, believing you would lose the world
you learned since then. And yet you know that nothing in the world
you learned is half so dear as this. Listen, and see if you
remember an ancient song you knew so long ago, and held more

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dear than any melody you taught yourself to cherish since. Beyond
the body, beyond the sun and stars, past EVERYTHING you see and
yet somehow familiar, is an arc of golden light that stretches, as
you look, into a great and shining circle. And all the circle
fills with light before your eyes.
T 21 B 7. The edges of the circle disappear, and what is in it no
longer is contained at all. The light expands and covers
everything, extending to infinity, forever shining, and with no
break or limit anywhere. Within it, EVERYTHING is joined in
perfect continuity. Nor is it possible to imagine that anything
COULD be outside. For there IS nowhere that this light is not.
This is the vision of the Son of God, whom you know well. Here is
the sight of him who knows his Father. Here is the memory of what
you ARE; a PART of this, with ALL of it within you, and JOINED to
all of it as surely as all is joined to you.
T 21 B 8. ACCEPT the vision that can show you this, and NOT the
body. You KNOW the ancient song, and know it well. Nothing will
ever be as dear to you as is this ancient hymn of love the Son of
God sings to his Father still. And now the blind can see, for that
same song they sing in honor of their Creator, gives praise to
them as well. The blindness that they made will not withstand the
memory of this song. And they will look upon the vision of the Son
of God, remembering who he is they sing of. What is a miracle, but
this remembering? And who is there in whom this memory lies not?
The light in one, awakens it in all. And, when you see it in each
other, you ARE remembering for everyone.

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T 21 C. The Responsibility for Sight (*N not present in


Notes)
April 18, 1967
T 21 C 1. We have repeated how little is asked of you to learn
this course. It is the same small willingness you need to have
your whole relationship transformed to joy. The LITTLE gift you
offer to the Holy Spirit, for which He gives you EVERYTHING. The
very little, on which salvation rests. The tiny change of mind by
which the crucifixion is changed to Resurrection. And, being true,
it is so simple that it cannot fail to be COMPLETELY understood.
Rejected, yes, but NOT ambiguous. And, if you choose AGAINST it
now, it will NOT be because it is obscure, but rather that this
LITTLE cost seemed, in YOUR judgment, to be TOO MUCH to pay for
peace.
T 21 C 2. This is the ONLY thing that you need do for vision,
happiness, release from pain, and the COMPLETE escape from sin,
ALL to be given you. Say ONLY this, but MEAN it with NO
reservations, for here the power of salvation lies:
“I AM responsible for what I see. I CHOSE the feelings I
experience, and I DECIDED ON the goal I would achieve. And
everything that SEEMS to happen TO me, I ASKED FOR and received as
I had asked.”
Deceive yourself no longer that you are helpless in the face of
what is done TO you. Acknowledge but that YOU have been mistaken,
and ALL effects of your mistakes will disappear.
T 21 C 3. It is impossible the Son of God be merely driven by
events OUTSIDE him. It is impossible that the happenings that come
to him were NOT his choice. His power of decision is the
DETERMINER of every situation in which he seems to FIND himself by
chance or accident. No accident or chance is POSSIBLE within the
universe as God created it, OUTSIDE of which is nothing. Suffer,
and YOU decided sin was your goal. Be happy, and you GAVE the
power of decision to Him Who MUST decide for God for you. This is
the little gift you offer to the Holy Spirit, and even this He
gave to you to give yourself. For, BY this gift ,is given you the
power to release your Savior, that HE

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may give salvation unto YOU.


T 21 C 4. Begrudge not, then, this little offering. WITHHOLD it,
and you keep the world as now you see it. GIVE IT AWAY, and
everything YOU see goes with it. Never was so much given for so
little. In the holy instant is this exchange effected and
MAINTAINED. Here is the world you do NOT want, brought to the one
you DO. And here the one you do is GIVEN you, BECAUSE you want it.
But, for this, the POWER of your wanting must first be RECOGNIZED.
You must accept its STRENGTH, and NOT its weakness. You must
perceive that what is strong enough to MAKE a world, can let it
go. And CAN accept correction, if it is willing to see that it was
wrong.
T 21 C 5. The world you see is but the idle witness that you were
RIGHT. This witness is insane. You trained it in its testimony,
and, as it gave it BACK to you, you listened and convinced
yourself that what it saw was true. YOU DID THIS TO YOURSELF. See
only this, and you will also see how circular the reasoning on
which your “seeing” rests. This was NOT given you. This was your
GIFT to you AND TO YOUR BROTHER. Be willing, then, to have it
taken FROM him, and be replaced with truth. And, as you look upon
the change in HIM, it will be given you to see it in YOURSELF.

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April 20, 1967


T 21 C 6. Perhaps you do not see the need for you to give this
little offering. Look closer, then, at what it IS. And, very
simply, see in it the whole exchange of separation for salvation.
All that the ego is, is an idea that it is possible that things
should 1 HAPPEN to the Son of God, WITHOUT his will. And thus,
without the Will of his Creator, Whose Will cannot BE separated
from his own. This is the Son of God's REPLACEMENT for his will, a
mad revolt against what must forever be. This is the statement
that he HAS the power to make God powerLESS. And so to take it
from HIMSELF, and leave himself WITHOUT what God has willed FOR
him.
T 21 C 7. This is the mad idea you have enshrined upon your
altars, AND WHICH YOU WORSHIP. And anything that threatens this,
seems to ATTACK your faith. For here it is invested. Think not
that you are faithless, for your belief and trust in THIS is
strong indeed. The Holy Spirit can GIVE you faith in holiness, and
vision to see it, easily enough. But you have not left open and
unoccupied the altar where the gift belongs. Where THEY should be,
YOU have set up your idols to something ELSE. This OTHER will,
which seems to TELL you what must happen, you GAVE reality. And
what would SHOW you otherwise must therefore seem unreal.
T 21 C 8. All that is asked of you is to MAKE ROOM for truth. You
are NOT asked to make or do what lies BEYOND your understanding.
All you are asked to do is LET IT IN. Only to stop your
INTERFERENCE with what will happen OF ITSELF. Simply to recognize
again the presence of what you THOUGHT you gave away. Be willing,
for an instant, to leave your altars free of what YOU placed upon
them and what is REALLY there you CANNOT fail to see. The holy
instant is NOT an instant of creation, but of RECOGNITION. For
recognition comes of vision and SUSPENDED judgment. Then only is
it possible to look within and see what MUST be there, plainly in
sight, and wholly INDEPENDENT of inference and judgment.

1
FIP changes this to “could” … we need to check Notes

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April 21, 1967


T 21 C 9. Undoing is not YOUR task, but it IS up to you to welcome
it or not. Faith and desire go hand in hand. For everyone believes
in what he wants. We have already said that wishful thinking is
how the ego deals with what it wants, to make it so. There is no
better demonstration of the power of wanting, and therefore of
FAITH, to make its goals seem real and possible. Faith in the
UNreal leads to ADJUSTMENTS of reality, to make it fit the goal of
madness. The goal of sin induces the perception of a fearful
world, to JUSTIFY its purpose. What you desire, you WILL see. And
if its reality is false, you will UPHOLD it by NOT realizing all
the adjustments YOU have introduced, to MAKE it so.
T 21 C 10. When vision is DENIED, confusion of cause and effect
becomes inevitable. The PURPOSE now becomes to KEEP OBSCURE the
cause of the effect, and make effect appear to BE a cause. This
seeming independence of effect enables it to be regarded as
STANDING BY ITSELF, and capable of serving as a CAUSE of the
events and feelings its maker thinks IT causes. Long ago, we spoke
of your desire to create your own Creator, and be father and not
Son to Him. This is the same desire. The Son is the effect, whose
Cause he would deny. And so he seems to BE the cause, producing
real EFFECTS.
T 21 C 11. Nothing can have effects WITHOUT a cause, and to
confuse the two is merely to fail to understand them both. It is
as needful that you recognize you MADE the world you see, as that
you recognize that you did NOT create yourself. THEY ARE THE SAME
MISTAKE. Nothing created NOT by your Creator, has ANY influence
over you. And if you think what YOU have made can TELL you what
you see and feel, and place your faith in its ability to do so,
you ARE denying your Creator, and BELIEVING that you made
yourself. For, if you think the world you made has power to make
you what IT wills, you ARE confusing Son and Father; effect and
Source.

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T 21 C 12. The Son's creations ARE like his Father's. But, in


creating THEM, the Son does not delude himself that he is
INDEPENDENT of his Source. His union with It is the SOURCE of his
creating. APART from this, he HAS no power to create, and what he
makes is meaningless. It changes NOTHING in creation, depends
ENTIRELY upon the madness of its maker, and can NOT serve to
justify the madness. Your brother thinks he made the world with
you. Thus he denies creation. With you, he thinks the world he
made, made HIM. Thus he denies he MADE it.
T 21 C 13. Yet the truth is you were both created by a loving
Father, Who created you together and as one. SEE what “proves”
otherwise, and you DENY your whole reality. But grant that
EVERYTHING that seems to stand BETWEEN you, keeping you from each
other and separate from your Father, YOU MADE IN SECRET, and the
instant of release has come to you. ALL its effects are gone,
because its source has been uncovered. It is its seeming
INDEPENDENCE of its source that kept you prisoner. This IS the
same delusion that YOU are independent of the Source by which YOU
were created, and have never left.

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T 21 D. Faith, Belief and Vision (*N not present in


Notes)
April 23, 1967
T 21 D 1. All special relationships have sin as their goal. For
they are BARGAINS with reality, toward which the seeming union is
adjusted. Forget not this; to bargain is to set a limit, and any
brother with whom you have a limited relationship YOU HATE. You
may attempt to KEEP the bargain in the name of fairness, sometimes
demanding payment of your self, perhaps more often of the other.
And in this “fairness,” you attempt to ease the guilt that comes
from the accepted PURPOSE of the relationship. And that is why the
Holy Spirit must change its purpose, to make it useful unto HIM,
and harmless unto YOU.
T 21 D 2. If you ACCEPT this change, you have accepted the IDEA of
making room for truth. The SOURCE of sin is gone. You may IMAGINE
that you still experience its effects, but it is NOT your purpose.
And you no longer WANT it. No-one allows a purpose to be REPLACED
while he DESIRES it. For nothing is so cherished and protected, as
is a goal the mind accepts. This it will follow, grimly or
happily, but ALWAYS with faith, and with the persistence that
faith INEVITABLY brings. The power of faith is NEVER recognized,
if it is placed in sin. But it is ALWAYS recognized, if it is
placed in love.
T 21 D 3. Why is it strange to you that faith can move mountains?
This is indeed a little feat for such a power. For faith can keep
the Son of God in chains, as long as he believes he IS in chains.
And, when he is RELEASED from them, it will be simply because he
no longer BELIEVES in them, WITHDRAWING faith that they can hold
him, and placing it in his freedom INSTEAD. It is impossible to

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place equal faith in opposite directions. What faith you give to


sin, you TAKE AWAY from holiness. And what you offer holiness, has
been REMOVED from sin.
T 21 D 4. Faith and belief and vision are the means by which the
goal of holiness is reached. Through them, the Holy Spirit leads
you to the real world, and AWAY from all illusions where your
faith was laid. This is HIS direction, the only one He ever sees.
And, when you wander, He REMINDS you there IS but one. HIS faith
and HIS belief and vision, are all for you. And, when you have
accepted them completely, INSTEAD of yours, you will have need of
them no longer. For faith and vision and belief are meaningful
only BEFORE the state of certainty is reached. In Heaven they are
unknown. Yet Heaven is REACHED through them.
T 21 D 5. It is impossible that the Son of God LACK faith. But he
CAN choose where he would have it BE. Faithlessness is not a lack
of FAITH, but faith in NOTHING. Faith given to illusions does NOT
lack power, for, BY it, does the Son of God believe that he is
powerless. Thus is he faithless to HIMSELF, but STRONG in faith in
his illusions ABOUT himself. For faith, perception, and belief YOU
made, as means for LOSING certainty, and finding sin. This mad
direction was your CHOICE, and by your FAITH in what you chose,
you made what you desired.
T 21 D 6. The Holy Spirit has a use for all the means for sin by
which you sought to FIND it. But, as HE uses them, they lead AWAY
from sin, because His PURPOSE lies in the OPPOSITE direction. He
sees the MEANS you use, but NOT the purpose for which you made
them. He would not take them FROM you, for He sees their value as
a means for what HE wills for you. You made perception, that

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you might choose among your brothers, and seek for sin with them.
The Holy Spirit sees perception as a means to teach you that the
vision of a HOLY relationship is all you WANT to see.
T 21 D 7. Then will you give your faith to holiness, desiring and
BELIEVING in it, BECAUSE of your desire. Faith and belief become
ATTACHED to vision, as all the means that once served sin are
REDIRECTED now toward holiness. For what you think is sin is
LIMITATION; and whom you try to limit to the body YOU HATE BECAUSE
YOU FEAR. In your refusal to forgive him, you would CONDEMN him to
the body, because the means for sin is dear to you. And so the
BODY has your faith and your belief. But HOLINESS would set your
brother free, removing hatred by removing fear, NOT as a symptom,
but at its source.
T 21 D 8. Those who would free their brothers from the body, can
HAVE no fear. They have renounced the means for sin, by choosing
to let all limitations be REMOVED. Desiring to look upon their
brothers in holiness, the power of belief and faith goes far
BEYOND the body, SUPPORTING vision, NOT obstructing it. But first
they chose to RECOGNIZE how much their faith had limited their
understanding of the world, DESIRING to place its power elsewhere,
should another point of view be GIVEN them. The miracles that
follow this decision, are also born of faith. For all who choose
to look AWAY from sin ARE given vision, and ARE led to holiness.

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(N 10:128)(Ur 775)
1 T 21 D 9. (775)596a Those who believe in sin MUST think
2 the Holy Spirit asks for sacrifice. For this is how
3 they think THEIR purpose is accomplished.
4 Brothers, the

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1 Holy Spirit KNOWS that


2 sacrifice brings NOTHING. He makes
3 no bargains. And if you seek to
4 limit Him, you will hate Him BECAUSE
5 YOU ARE AFRAID. The gift that He has
6 given you is more than ANYTHING that
7 stands this side of Heaven. The instant
8 for its recognition is at hand. Join
9 your awareness to what has been
10 ALREADY joined. The faith you give each
11 other CAN accomplish this. For He
12 Who LOVES the world is seeing it FOR
13 you, without one spot of sin upon
14 it, and in the innocence which makes the sight
15 of it as beautiful as Heaven.
16 T 21 D 10. Your faith in sacrifice has
17 given it great power in your sight.
18 Except you do not realize you CANNOT see,
19 BECAUSE of it. For sacrifice MUST be
20 exacted OF a body, and by ANOTHER
21 body. The mind could neither ask it
22 nor RECEIVE it of itself. And no (more could the body.)
23 (776)597

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The INTENTION is in the mind, which tries to USE the body to


carry out the means for sin, in which the MIND believes. Thus is
the JOINING of mind and body an INESCAPABLE belief of those who
value sin. And so is sacrifice INVARIABLY a means for
limitation. And thus for hate.
T 21 D 11. Think you the Holy Spirit is concerned with THIS? He
GIVES not what it is His purpose to lead you FROM. You THINK He
would deprive you FOR YOUR GOOD. But “good” and “deprivation”
are opposites, and CANNOT meaningfully join in ANY way. It is
like saying that the moon and sun are one BECAUSE they come with
night and day. And so they MUST be joined. Yet sight of one is
but the sign the other has DISAPPEARED from sight. Nor is it
possible that what GIVES light, be one with what DEPENDS on
darkness to be seen. Neither demands the SACRIFICE of the other.
Yet on the ABSENCE of the other does each depend.
T 21 D 12. The body was made to BE a sacrifice to sin. And, in
the darkness so it still is seen. Yet in the light of vision it
is looked upon quite differently. You CAN have faith in it to
serve the Holy Spirit's goal. And give it power to serve as
means to help the blind to see. But, in their seeing, they look
PAST it, as do you. The faith and the belief you gave it BELONG
beyond. You gave perception and belief and faith from mind TO
body. Let them now be given BACK to what PRODUCED them, and can
use them still to SAVE itself from what it made.

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T 21 E. The Fear to Look Within (*N 1569 10:129)


(N 10:129)(Ur 777)
1 T 21 E 1. (777)598 The 2 Holy Spirit will NEVER teach you that you
2 are
3 sinful. ERRORS He will correct, but this makes
4 no-one fearful. You are indeed afraid to
5 look within, and see the sin you THINK is there. This
6 you would NOT be fearful to admit. Fear in
7 association with sin the ego deems quite
8 appropriate, and smiles approvingly. IT has
9 no fear to let you feel ashamed. It doubts
10 not your belief and faith in sin. Its temples
11 do not shake because of THIS. Your faith that
12 sin is there but witnesses your desire that it
13 BE there to see. This merely SEEMS to be the
14 source of fear. Remember that the ego is
15 NOT alone. Its rule IS tempered.
16 And its unknown “Enemy,” Whom it cannot
17 even see, it FEARS.
18 T 21 E 2. Loudly the ego tells you NOT to look
19 inward, for if you do, your eyes will light
20 on sin, and God will strike you blind.
21 This you believe, and so you do NOT look.
22 Yet this is NOT the ego's hidden fear, nor
23 YOURS who serve it. Loudly indeed
24 the ego claims it IS. TOO loudly and
25 TOO often. For underneath this
26 constant shout and frantic proclamation,

2
Ur inserts “April 24, 1967 “

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(N 10:130)(Ur 777-778)
1 the ego is NOT certain it is so. Beneath your
2 fear to look within because of sin is
3 yet ANOTHER fear, and one which makes the
4 ego tremble. What if you looked within, and
5 saw NO sin? This “fearful” question is
6 one the ego NEVER asks. And you who ask
7 it now ARE “threatening” the ego's whole
8 defensive system too seriously for it
9 to bother to PRETEND it is your friend.
10 T 21 E 3. Those who have joined their brothers HAVE
11 detached themselves from their belief that their
12 identity lies in the ego. A holy relationship is one
13 in which you join with what IS part of you in
14 TRUTH. And your belief in sin has been
15 ALREADY shaken, nor are you now
16 ENTIRELY unwilling to look within and see it
17 NOT. Your liberation still is only
18 partial; still limited and incomplete,
19 yet born WITHIN you. Not wholly
20 mad, you HAVE been willing to look on
21 much of your insanity, and RECOGNIZE its
22 madness. (778)599 Your faith is moving
23 inward, PAST insanity, and on to
24 reason. And what your reason tells you now,
25 the ego would not hear.

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(N 10:131)(Ur 778)
1 T 21 E 4. The Holy Spirit's purpose was accepted by
2 the part of your mind the ego knows not of. No
3 more did YOU. And yet this part,
4 with which you now identify, is NOT afraid to
5 look upon ITSELF. It KNOWS that it
6 is sinless. How otherwise COULD
7 it be have been willing to see the Holy Spirit's
8 purpose as its own? This part has
9 seen your brother, and RECOGNIZED him
10 perfectly, since time began. And it
11 desired nothing but to JOIN with him, and to be
12 free again, as once it was. It has
13 been waiting for the birth of freedom; the
14 ACCEPTANCE of release to come to you. And
15 now you recognize that it was NOT the ego that
16 joined the Holy Spirit's purpose, and so there MUST
17 be something else.
18 T 21 E 5. Think not that THIS is madness.
19 For this your REASON tells you. And it
20 follows PERFECTLY from what you have
21 ALREADY learned. There is NO inconsistency
22 in what the Holy Spirit teaches. This is the reasoning
23 of the SANE. You have perceived the EGO'S
24 madness, and NOT been made afraid,
25 because you did not choose to SHARE in it.

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(N 10:132)(Ur 778-779)
1 At times it still deceives you. Yet, in your
2 saner moments, its ranting strikes no
3 terror in your hearts. For you have realized
4 that all the gifts it would withdraw from
5 you in rage at your “presumptuous” wish to
6 look within, you do not WANT. The few
7 remaining trinkets still seem to shine and
8 catch your eye. And Yet you would
9 not “sell” Heaven to have them.
10 T 21 E 6. And now the ego IS afraid. But
11 what it hears in terror, the OTHER part
12 hears as the sweetest music; the song it
13 longed to hear since first the ego came
14 into your minds. The ego's weakness is ITS
15 strength. The song of freedom, which sings the
16 praises of ANOTHER world, brings to it
17 hope of peace. For it REMEMBERS
18 Heaven. And now it sees that
19 Heaven HAS come to earth at last,
20 from which the ego's rule has kept it
21 out so long. Heaven has come because it (779)600
22 found a home in your relationship on earth.
23 And earth can hold no longer what
24 has been GIVEN Heaven as its own.
25 T 21 E 7. Look gently on each other, and

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(N 10:133)(Ur 779)
1 remember the ego's WEAKNESS is revealed
2 in BOTH your sight. What it would keep
3 apart has met and joined, and looks
4 upon the ego unafraid. Little children,
5 fol innocent of sin, follow in gladness
6 the way to certainty. Be not held
7 back by fear's insane insistence
8 that sureness lies in doubt. This HAS
9 no meaning. What matters it to
10 you how loudly it is proclaimed?
11 The senseless is not made meaningful
12 by repetition and by clamor. The quiet
13 way is open. Follow it happily, and
14 question not what MUST be so.
15 (780)601
16
17
18
19
20
21
22
23

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T 21 F. Reason and Perception (*N 1574 10:134)


(N 10:134)(Ur 780)
1 T 21 F 1. Perception 3 selects, and MAKES the
2 world you see. It literally PICKS IT
3 OUT, as mind directs it. The laws of
4 size and shape and brightness would
5 hold, perhaps, if other things were
6 equal. They are NOT equal. For
7 what you look FOR you are far more
8 likely to discover, REGARDLESS of its color,
9 shape, of or size, than what
10 you would prefer to OVERLOOK. The still
11 small Voice for God ,is NOT drowned
12 out by all the ego's raucous screams
13 and senseless ravings, to those who WANT to
14 hear. Perception is a choice, and NOT
15 a fact.
16 T 21 F 2. But on this choice depends
17 far more than you may realize as yet.
18 For, on the voice you choose to hear, and on
19 the sights you choose to see, depends
20 ENTIRELY your whole belief of what
21 you ARE. Perception is a witness but to
22 this, and never to reality. Yet it
23 can show you the conditions in which
24 AWARENESS of reality is possible, or
25 those where it could NEVER be.

3
Ur inserts “April 25, 1967”

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(N 10:135)(Ur 780)
1 Reality needs no cooperation from you,
2 to be itself. But your awareness of it NEEDS
3 your help, because it IS your choice.
4 T 21 F 3. Listen to what the ego says, and
5 see what it DIRECTS you see, and it is sure
6 that you will see YOURSELF as tiny,
7 vulnerable, and afraid. You WILL
8 experience depression, a sense of
9 worthlessness, and feelings of impermanence
10 and unreality. You WILL believe that you
11 are helpless prey to forces far beyond
12 your own control, and far more powerful
13 than you. And you WILL think the world
14 you made directs your destiny. For this
15 will be your FAITH. But never believe,
16 because it is your faith, it makes REALITY.
17 There is ANOTHER vision and ANOTHER voice,
18 in which your freedom lies, awaiting but
19 your choice. And, if you place your faith in
20 them, you will perceive ANOTHER Self in YOU.
21
22
23
24
25 (781)602

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(N 10:136)(Ur 781)
1 T 21 F 4. This 4 other self sees miracles
2 as natural. They are as simple and
3 as natural to it as breathing to the
4 body. They are the OBVIOUS response to
5 calls for help, the ONLY one it makes.
6 Miracles seem unnatural to the ego, because
7 it does not understand how SEPARATE
8 minds can influence each other. Nor
9 COULD they do so. But minds
10 can not BE separate. This other
11 self is PERFECTLY aware of this. And
12 thus it recognizes that miracles do
13 NOT affect ANOTHER'S mind, only
14 its OWN. They always change
15 YOUR mind. There IS no other.
16
17
18
19
20
21
22
23
24

4
Ur inserts “April 26, 1967”

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(N 10:137)(Ur 781)
1 T 21 F 5. You do not realize the whole extent to
2 which the idea of separation has
3 INTERFERED with reason. Reason lies in the
4 other self you have CUT OFF from your
5 awareness. And nothing you have
6 allowed to STAY in it is CAPABLE
7 of reason. How can the segment of the
8 mind DEVOID of reason understand
9 what reason IS? Or grasp the
10 information it would give? All
11 sorts of QUESTIONS may arise it is in
12 it, but, if the basic question stems
13 from REASON, it will not ask it. Like
14 ALL that stems from reason, the basic question
15 is obvious, simple, and remains unasked.
16 But think not reason could not ANSWER it.
17 T 21 F 6. God's plan for your salvation
18 could not have been established
19 WITHOUT your will and your consent. It
20 MUST have been accepted by the Son
21 of God, for what God wills for
22 him, he MUST receive. For God
23 wills not, apart from him.
24 Nor does the Will of God wait
25 upon time to be accomplished.

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(N 10:138)(Ur 781-782)
1 Therefore, what JOINED the Will of God MUST be in
2 you, and must in you NOW, being eternal.
3 You MUST have set aside a place in
4 which the Holy Spirit can abide, and where He IS.
5 He must HAVE BEEN there since the need
6 for Him arose, and was fulfilled in
7 the same instant.
8 T 21 F 7. Such would your REASON tell
9 you, if you listened. Yet such is
10 clearly NOT the ego's “reasoning.” Its
11 alien nature, TO THE EGO, is proof you
12 will NOT find the answer there. Yet
13 if it MUST be so, it must exist.
14 And, if it exists FOR you, and
15 has your freedom as the purpose
16 GIVEN it, you MUST be (782)603 free to
17 FIND it. God's plan is simple;
18 NEVER circular, and NEVER Self-
19 defeating. He has no Thoughts
20 except the Self-EXTENDING, and in this,
21 YOUR will MUST be included. Thus
22 there MUST be a part of you that KNOWS
23 His Will and SHARES It.
24 T 21 F 8. It is NOT meaningful to
25 ask if what MUST be is so.

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(N 10:139)(Ur 782)
1 But it IS meaningful to ask why you are
2 UNAWARE of what is so. For this
3 MUST have an answer, if the plan of
4 God for your salvation is complete. And
5 it must BE complete, because its
6 Source knows not of incompletion.
7 Where would the answer BE, but in
8 the Source? And where are YOU
9 but there, where this same Answer
10 is? Your identity, as much
11 a true EFFECT of this same Source
12 as is this Answer, must therefore be
13 TOGETHER and the SAME.
14 T 21 F 9. Oh yes, you know this.
15 And more than this alone. But
16 any part of knowledge threatens
17 dissociation as much as ALL of
18 it. And all of it will COME with
19 any part. Here is the part you CAN
20 accept. What reason points
21 to, you CAN see, because the witnesses
22 on its behalf ARE clear. Only
23 the TOTALLY insane can disregard
24 them. And you HAVE gone past
25 this. Reason is a means which serves

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(N 10:140)(Ur 782)
1 the Holy Spirit's purpose in its OWN right. It
2 is not RE-INTERPRETED and RE-DIRECTED from the
3 goal of sin, as are the others. For
4 reason is BEYOND the ego's range of means.
5 T 21 F 10. Faith and perception and belief can
6 be misplaced, and serve the great
7 deceiver's needs, as well as truth.
8 But reason has no place at
9 all in madness, nor can it be
10 ADJUSTED to fit its ends.
11 Faith and belief are STRONG in
12 madness, guiding perception toward
13 what the mind has valued. But
14 reason enters NOT AT ALL in this.
15 For the perception would fall away
16 at once, if reason were applied.
17 There IS no reason in insanity, for it
18 depends ENTIRELY on reason's absence.
19 The ego NEVER uses it, because it does
20 not realize that it EXISTS.
21 T 21 F 11. The partially insane have 5
22 access to it. And only they have
23 NEED of it. KNOWLEDGE does not
24 depend on it, and madness keeps
25 it OUT. The part of mind where

5
Ur underlines this word.

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(N 10:141)(Ur 782-783)
1 reason lies was dedicated, by your
2 will in union with your Father's, to (783)604 the
3 UNDOING of insanity. Here was the
4 Holy Spirit's purpose accepted and accomplished,
5 both at once. Reason is ALIEN to
6 insanity, and those who use it
7 have gained a means which cannot BE
8 applied to sin. Knowledge is far beyond
9 attainment of ANY kind. But
10 reason CAN serve to open doors
11 you closed AGAINST it.
12 T 21 F 12. You have come very close to
13 this. Faith and belief have shifted,
14 and you HAVE asked the question that the ego
15 will NEVER ask. Does not your
16 reason tell you now the question MUST
17 have come from something that you
18 do NOT know, but must BELONG
19 to you? Faith and belief, upheld
20 by reason, CANNOT fail to
21 lead to changed perception. And,
22 in THIS change, is room made
23 way for vision. Vision extends
24 BEYOND itself, as does the purpose which
25 it serves, and ALL the means for its accomplishment.
26 (784)605

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T 21 G. Reason and Correction (*N 1582 10:142)


(N 10:142)(Ur 784)
1 T 21 G 1. Reason 6 cannot see sin, but
2 CAN see errors, and LEADS to their
3 correction. It does not WANT to keep
4 them. It does not value THEM, but their
5 CORRECTION. But reason will also tell
6 you when you THINK you sin you call for
7 help, but if you will not ACCEPT the help
8 you call for, you will not believe that it is yours to
9 give. And so you WILL not give it,
10 thus MAINTAINING the belief. For
11 uncorrected error of ANY kind deceives
12 you about the power that is IN you, to MAKE
13 correction. If it CAN correct, and YOU
14 allow it not to do so, you deny it to
15 yourself AND TO YOUR BROTHER. And 7 if he
16 SHARES this same belief, you BOTH will think
17 that you are damned.
18 T 21 G 2. This you COULD spare him AND
19 YOURSELF. For reason would not
20 make way for correction in you
21 alone. Correction cannot BE
22 accepted OR REFUSED by you, without
23 your brother. SIN would maintain you can.
24 But reason tells you that you CANNOT see
25 your brother OR yourself as sinful,

6
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7
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(N 10:143)(Ur 784)
1 and still perceive the other innocent. Who looks
2 upon himself as guilty, and sees a
3 sinless world? And who can see
4 a sinful world, and look upon
5 himself APART from it? Sin would
6 maintain you MUST be separate. But
7 REASON tells you that this must be WRONG.
8 T 21 G 3. If you are joined, how COULD
9 it be that you have private thoughts? And
10 how COULD thoughts that enter into what
11 but SEEMS like yours alone, have no
12 effect at all on what IS yours? If
13 minds are joined, this IS impossible.
14 No-one can think but for himself, as
15 God thinks not without His Son. Only
16 were both IN BODIES could this be.
17 Nor could one mind think only for
18 itself, unless the body WERE the mind.
19 For ONLY bodies can be separate,
20 and therefore UNREAL. The home of madness CANNOT
21 be the home of reason. Yet it is easy
22 to LEAVE the home of madness, if you see reason.
23 T 21 G 4. You do not leave insanity
24 by GOING somewhere else. You leave it
25 simply by accepting reason 8 where madness

8
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(N 10:144)(Ur 784-785)
1 WAS. Madness and reason see the same
2 things, but it is certain that they look upon
3 them differently. Madness is an ATTACK on
4 reason, that drives it out of mind, and
5 TAKES ITS PLACE. Reason does NOT (785)606
6 attack, but takes the place of madness
7 quietly, REPLACING madness if it be the
8 will of the insane to LISTEN to it. But the
9 insane know not their will. For they BELIEVE
10 they see the body, and LET their madness tell them
11 it is real. REASON would be INCAPABLE of this.
12 And, if you would defend the body AGAINST your
13 reason, you will not understand the body OR yourself.
14 T 21 G 5. The body does NOT separate you from your
15 brother. And, if you think it does, you ARE insane.
16 But madness has a purpose, and believes
17 it also has the means to make its purpose
18 real. To see the body as a barrier between
19 what REASON tells you MUST be joined,
20 MUST be insane. Nor COULD you see
21 it, if you heard the voice of reason. What
22 CAN there be that stands BETWEEN what
23 is continuous? And, if there IS nothing in
24 between, how can what enters part be
25 kept AWAY from other parts? Reason would

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(N 10:145)(Ur 785)
1 tell you this. But think what you must
2 RECOGNIZE, if it be so. If you choose sin INSTEAD
3 of healing, you would condemn the Son of God
4 to what can NEVER be corrected.
5 T 21 G 6. You tell him, BY your choice, that he
6 is damned; separate from you and from his
7 Father, forever and without a hope of
8 safe return. You TEACH him this, and you will
9 LEARN of him EXACTLY what you taught.
10 For you can teach him only that he IS
11 as you would HAVE him. And what you
12 chose he be 9 is but your choice for YOU.
13 Yet think not this is fearful. That you are JOINED to
14 him is but a fact, NOT an interpretation. How
15 can a fact be fearful, unless it DISAGREES
16 with what you hold more dear than truth?
17 Reason will tell you that this fact is your RELEASE.
18 Neither your brother nor yourself can be
19 attacked alone. But neither can
20 accept a miracle instead, WITHOUT the
21 other being blessed by it, and HEALED of pain.
22 T 21 G 7. Reason, like love, would REASSURE
23 you, and NOT seek to frighten you. The power to
24 HEAL the Son of God is given you, BECAUSE he
25 MUST be one with you. You ARE responsible for how

9
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(N 10:146)(Ur 785-786)
1 he sees himself. But reason tells you it is
2 GIVEN you to change his whole mind, which
3 is one with YOU, in just an instant. And
4 ANY instant serves to bring COMPLETE
5 correction of his errors, and make him
6 whole. The instant that you choose to let
7 YOURSELF be healed, in that (786)607 same instant
8 is his whole salvation seen as complete
9 WITH yours. Reason is given you to UNDERSTAND
10 that this is so. For reason, kind as is the
11 purpose for which it is the means, leads steadily
12 AWAY from madness, toward the goal of truth.
13 T 21 G 8. And here you will lay down the
14 burden of DENYING truth. THIS is the burden
15 that is terrible, and NOT the truth. That you are
16 JOINED is your salvation; the gift of Heaven,
17 NOT the gift of fear. Does Heaven seem
18 to be a BURDEN to you? In madness, yes;
19 and yet what madness sees, MUST be
20 dispelled by reason. Reason assures
21 you Heaven is what you WANT, and ALL you
22 want. Listen to Him Who SPEAKS
23 with reason, and brings YOUR reasoning in line with
24 HIS. Be willing to let reason be the
25 means by which He would direct you how to leave

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(N 10:147)(Ur 786)
1 INSANITY behind. Hide not BEHIND insanity,
2 in order to ESCAPE from reason.
3 T 21 G 9. What madness would CONCEAL,
4 the Holy Spirit still holds out, for everyone
5 to look upon with gladness. You ARE your
6 brother's Savior. He is YOURS.
7 Reason speaks happily indeed of
8 this. This gracious plan was given love
9 by Love. And what Love plans is
10 like Itself in this: Being united,
11 It would have you learn what YOU
12 must be. And being ONE with It,
13 it MUST be given you to give what IT
14 has given, and gives still. Spend
15 but an instant in the glad ACCEPTANCE
16 of what is given you to give your brother, and
17 learn, with him, what has been given BOTH
18 of you.
19 T 21 G 10. To give is no MORE blessed than
20 to receive. But neither is it LESS.
21 The Son of God is ALWAYS blessed as
22 one. And, as his gratitude
23 goes out to you who blessed him,
24 reason will tell you that it CANNOT be
25 you stand APART from blessing. The

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(N 10:148)(Ur 786-787)
1 gratitude he offers you reminds you of the
2 thanks your Father gives you for
3 completing HIM. And here alone
4 does reason tell you that you can understand
5 what you MUST be. Your Father is as close to
6 you as is your brother. Yet what is there that
7 could be nearer you, than is your Self?(787)608
8 T 21 G 11. The power that YOU have over the Son of
9 God is NOT a threat to his reality. It
10 but ATTESTS to it. Where COULD his
11 freedom lie but in himself, if he be free
12 ALREADY? And who could bind him
13 but HIMSELF, if he DENY his freedom?
14 God is not mocked; no more His Son
15 can BE imprisoned, save by his
16 own desire. And it is BY his own
17 desire that he is freed. Such is his
18 STRENGTH, and NOT his weakness. He IS
19 at his own mercy. And where he
20 CHOOSES to be merciful, there is he
21 free. But where he chooses to condemn
22 instead, there is he held a prisoner,
23 waiting in chains his pardon on HIMSELF 10
24 to set him free.
25 (788)609
26

10
Ur inserts a comma here

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T 21 H. Perception and Wishes (*N 1589 10:149)


(N 10:149)(Ur 788)
1 T 21 H 1. Do 11 you not see that all your misery
2 comes from the strange belief that you are powerless?
3 BEING HELPLESS IS THE COST OF SIN. Helplessness
4 is sin's CONDITION; the ONE requirement that
5 it demands, to be believed. Only the
6 helpless COULD believe in it. Enormity
7 has no appeal, save to the little. And
8 only those who FIRST believe that
9 they are little, could SEE attraction
10 there. Treachery to the Son of God is the
11 defense of those who do NOT identify
12 with him. And you are FOR him or
13 AGAINST him; either you love him or
14 attack him; protect his unity, or
15 see him shattered and slain by your attack.
16 T 21 H 2. No-one believes the Son of God
17 is powerless. And those who see
18 themselves as helpless MUST believe
19 that they are NOT the Son of God. What
20 can they BE, except his enemy?
21 And what can they do but
22 ENVY him his power, and BY their
23 envy, make themselves AFRAID of
24 it? These are the dark ones, silent
25 and afraid, alone and not communicating,

11
UR inserts “May 5, 1967”

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(N 10:150)(Ur 788-789)
1 fearful the power of the Son of God will strike
2 them dead, and raising up their
3 helplessness AGAINST him. They join
4 the army of the powerless, to wage their war of
5 vengeance, bitterness, and spite on him,
6 to make him one with THEM.
7 T 21 H 3. Because they do not know that they
8 are one with HIM, they know not WHOM
9 they hate. They are indeed a
10 sorry army, each one as likely to
11 attack his brother or turn upon
12 himself, as to remember they THOUGHT
13 they had a common cause. Frantic
14 and loud and strong the dark ones SEEM
15 to be. Yet they know not their enemy,
16 EXCEPT THEY HATE HIM. In hatred
17 they HAVE come together, but have NOT
18 joined EACH OTHER. For, had they done so,
19 hatred would be impossible.
20 The army of the powerless MUST be
21 disbanded in the presence of STRENGTH.(789)610
22 T 21 H 4. Those who are strong are
23 NEVER treacherous, because they have no need to
24 DREAM of power, and to act out their
25 dream. How would an army ACT in

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(N 10:151)(Ur 789)
1 dreams? Any way at all. They could
2 be seen attacking ANYONE, with ANYTHING.
3 Dreams have no REASON in them. A
4 flower turns into a poisoned
5 spear, a child becomes a giant, and
6 a mouse roars like a lion. And
7 LOVE IS TURNED TO HATE as easily.
8 This is no army, but a madhouse.
9 What SEEMS to be a planned attack
10 is bedlam. The army of the powerless is
11 weak indeed. It has no weapons,
12 and it has no enemy.
13 T 21 H 5. Yes, it can overrun the world,
14 and SEEK an enemy. But it can
15 never FIND what is not there. Yes,
16 it can DREAM it found an enemy,
17 but this will shift even as it attacks,
18 so that it runs at once to find
19 another, and never comes to rest in victory.
20 And, as it runs, it turns against
21 itself, thinking it caught a
22 glimpse of the great enemy that
23 always eludes its murderous attack
24 by turning into someone else. How
25 treacherous does this enemy appear,

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(N 10:152)(Ur 789-790)
1 who changes so, it is impossible even to
2 RECOGNIZE him! Yet hate MUST have a
3 target. There can BE no faith in sin
4 without an enemy.
5 T 21 H 6. Who that believes in sin would DARE
6 believe he has NO enemy? COULD he
7 admit that no-one MADE him powerless?
8 Reason would surely bid him seek
9 no longer what is NOT THERE to find. Yet
10 first he must be WILLING to perceive
11 a world where it is NOT. It is NOT
12 necessary that he understand HOW
13 he can see it. Nor should he try.
14 For, if he focuses on what he CANNOT
15 understand, he will but EMPHASIZE his
16 helplessness, and let sin tell him his
17 enemy must be HIMSELF. But let
18 him only ask himself these questions, which he MUST
19 decide to have it done FOR him:(790)611
20 “Do I DESIRE a world I rule,
21 instead of one where I AM ruled?
22 Do I DESIRE a world where I
23 am powerful, instead of helpless?
24 Do I DESIRE a world in which
25 I have NO enemies, and CANNOT sin?

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(N 10:153)(Ur 790)
1 And do I WANT to see what
2 I denied, BECAUSE it is the truth?”
3 T 21 H 7. You have ALREADY answered the first three
4 questions, but not yet the last. For this one
5 still seems fearful, and UNLIKE the others.
6 Yet reason would assure you they are
7 all the SAME. We said this year would
8 emphasize the sameness of things that
9 ARE the same. This final question which is
10 indeed the last you need decide, still
11 seems to hold a threat the rest have
12 lost for you. And this imagined
13 difference attests to your belief that
14 TRUTH may be the enemy you yet
15 may find. Here, then, would
16 seem to be the last remaining hope of
17 finding sin, and NOT accepting power.
18 T 21 H 8. Forget not that the choice of truth
19 or sin, power or helplessness, IS the
20 choice of whether to attack or HEAL.
21 For healing comes of POWER, and ATTACK
22 of helplessness. Whom you attack, you
23 CANNOT want to heal. And whom you
24 would have healed, MUST be the one
25 you chose to be PROTECTED from attack.

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(N 10:154)(Ur 790-791)
1 And what IS this decision, but the
2 choice whether to see him through the body's
3 eyes, or let him be REVEALED to you through
4 vision? HOW this decision leads to its
5 effects is NOT your problem. But what you
6 WANT to see, MUST be your choice. This is
7 a course in CAUSE, and NOT effect.(791)612
8 T 21 H 9. Consider carefully your answer
9 to the last question you have left unanswered
10 still. And let your reason tell you that it MUST be
11 answered, and IS answered in the other three. And then it
12 WILL be clear to you that, as you look on the
13 EFFECTS of sin, in ANY form, all you
14 need do is simply ask yourself,
15 “Is this what I WOULD see?
16 Do I WANT this?” This is your one
17 decision; this the CONDITION for what
18 occurs. It IS irrelevant to HOW it
19 happens, but NOT to WHY. You HAVE
20 control of this. And if you CHOOSE to see a
21 world WITHOUT an enemy, in which you are
22 NOT helpless, the MEANS to see it WILL be
23 given you.
24 (792)613

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(N 10:155)(Ur 792)
1 T 21 H 10. Why 12 is the final question so
2 important? Reason will tell you why.
3 It IS the same as are the other three, EXCEPT IN TIME.
4 The others are decisions which can be made, and
5 then UNmade, and made again. But truth
6 is CONSTANT, and implies a state where
7 vacillations are impossible. You can
8 desire a world you rule, which rules you not,
9 and CHANGE your mind. You can desire to
10 exchange your helplessness for power, and
11 LOSE this same desire as a little glint
12 of sin attracts you. And you can want to
13 see a sinless world, and let an “enemy”
14 tempt you to use the body's eyes, and CHANGE
15 what you desire.
16 T 21 H 11. In CONTENT all the questions ARE the
17 same. For each one asks if you are
18 willing to exchange the world of sin for
19 the real world what the Holy Spirit sees. For it IS this the
20 world of sin denies. And therefore those
21 who look on sin ARE seeing the DENIAL
22 of the real world. Yet the last question
23 adds the WISH FOR CONSTANCY in your desire
24 to see the real world, so the desire becomes the
25 ONLY one you have. By answering the final

12
Ur inserts “May 6 1967”

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(N 10:156)(Ur 792)
1 question “yes,” you add SINCERITY to the decisions
2 that you have ALREADY made to all the rest. For
3 only then have you RENOUNCED the option to change
4 your mind AGAIN. When it is THIS you do NOT want,
5 the rest are really answered.
6 T 21 H 12. Why do you think you are uncertainsure
7 the others HAVE been answered? COULD it be
8 necessary they be ASKED so often,
9 if they HAD? Until the last decision
10 has been made, the answer IS both
11 yes and no. For you HAVE answered “yes,”
12 without perceiving that yes MUST
13 mean NOT NO. No-one decides
14 AGAINST his happiness. But he
15 MAY do so, if he does not know
16 he DOES it. And, if he sees
17 his happiness as ever-changing, now
18 this, now that, and now an elusive
19 shadow attached to nothing, he DOES
20 decide against it.
21 T 21 H 13. Elusive happiness, or
22 happiness in changing forms that
23 shift with time and place, is an illusion
24 that has no meaning. Happiness MUST
25 be constant, because it is ATTAINED by

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T 21 I. The Inner Shift (*N 1597 10:157)


(N 10:157)(Ur 792-793)
1 giving up the wish for the INconstant. Joy cannot
2 be perceived, EXCEPT through constant vision.
3 And constant (793)614 vision can be given only
4 those who WISH for constancy. The power of
5 the Son of God's desire remains the proof
6 that he is wrong who sees himself as helpless.
7 Desire what you will, and you shall look on it,
8 and think it real. No thought but has the
9 power to release or kill. And none can
10 leave the thinker's mind, or leave him unaffected.
11 T 21 I 1. Are thoughts, then, dangerous? To
12 bodies, YES. The thoughts that seem to kill
13 are those which teach the thinker that he
14 CAN be killed. And so he dies 13
15 BECAUSE of what he learned. He goes
16 from life to death, the final proof he
17 valued the inconstant more than constancy.
18 Surely he THOUGHT he wanted happiness.
19 Yet he did NOT desire it BECAUSE it was the
20 truth, and therefore MUST be constant. The
21 constancy of joy is a condition quite
22 alien to your understanding. Yet, if you
23 could even imagine what it MUST
24 be, you would DESIRE it, although you
25 UNDERSTAND it not.

13
Ur inserts a comma here

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(N 10:158)(Ur 793)
1 T 21 I 2. The constancy of happiness has
2 NO exceptions, no change of ANY
3 kind. It is unshakable as is the Love of
4 God for His Creation. Sure in its
5 vision as its Creator is in what
6 He KNOWS, it looks on everything and
7 SEES it is the same. It sees NOT the
8 ephemeral, for it DESIRES that
9 everything be like itself, and SEES it
10 so. NOTHING has power to confound
11 its constancy, because its OWN desire
12 can not BE shaken. It comes as
13 surely unto those who see the final
14 question is NECESSARY to the rest, as
15 peace MUST come to those who choose
16 to heal, and NOT to judge.
17 T 21 I 3. Reason will tell you that you CANNOT
18 ask for happiness inconstantly.
19 For, if what you desire you RECEIVE,
20 and happiness IS constant, then you
21 need ask for it but ONCE, to have
22 it ALWAYS. And, if you do NOT have it
23 always, being what it IS, you
24 did NOT ask for it. For no-one fails
25 to ASK for his desire of SOMETHING he

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(N 10:159)(Ur 793-794)
1 believes holds out some promise of
2 the power of GIVING it. He may be
3 wrong in WHAT he asks, WHERE, and
4 OF WHAT. Yet he WILL ask, because
5 desire IS a request, an ASKING FOR,
6 and made by one whom God Himself will
7 never fail to answer.(794)615
8 T 21 I 4. God has ALREADY given him
9 all that he REALLY wants. But what
10 he is uncertain of, God CANNOT give.
11 For He does NOT desire it while he
12 REMAINS uncertain, and God's giving
13 MUST be incomplete unless it is
14 RECEIVED. You who complete His
15 Will and ARE His happiness, whose
16 will is powerful as His, -- a power
17 that is NOT lost in your illusions, -- think
18 carefully why it should be you have not
19 yet decided how you would answer the
20 final question. Your answer to the others
21 has made it possible to help you be but
22 partially insane. And yet it is the final
23 one that REALLY asks if you are
24 willing to be WHOLLY sane.

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(N 10:160)(Ur 794)
1 T 21 I 5. What is the holy instant but God's
2 appeal to you to RECOGNIZE what He has
3 given you? Here is the great appeal to
4 reason; the awareness of what is ALWAYS
5 there to see; the happiness that COULD be
6 ALWAYS yours. Here is the CONSTANT
7 peace you could experience forever. Here
8 is what denial has denied, REVEALED
9 to you. For here the final question is
10 ALREADY answered, and what you ASKED
11 for, GIVEN. Here is the future NOW, for
12 time is powerless BECAUSE of your
13 desire for what will NEVER change. For
14 you HAVE asked that nothing STAND BETWEEN
15 the holiness of your relationship, and your AWARENESS of its
16 holiness.
17

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A Course in Miracles Volume I Chapter 22 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 22 - SALVATION AND THE HOLY RELATIONSHIP .................................................................... 1


T 22 A. Introduction (*N 1601 10:161).............................................................................................. 1
(N 10:161)(Ur 795) .......................................................................................................................... 1
(N 10:162)(Ur 795-796) ................................................................................................................... 2
(N 10:163)(Ur 796) .......................................................................................................................... 3
T 22 B. The Message of the Holy Relationship (*N 1604 10:164) ................................................... 4
(N 10:164)(Ur 797) .......................................................................................................................... 4
(N 10:165)(Ur 797) .......................................................................................................................... 5
(N 10:166)(Ur 797-798) ................................................................................................................... 6
(N 10:167)(Ur 798) .......................................................................................................................... 7
(N 10:168)(Ur 798-799) ................................................................................................................... 8
(N 10:169)(Ur 799) .......................................................................................................................... 9
(N 10:170)(Ur 799-800) ................................................................................................................. 10
(N 10:171)(Ur 800) ........................................................................................................................ 11
T 22 C. Your Brother's Sinlessness (*N 1612 10:172).................................................................... 12
(N 10:172)(Ur 801) ........................................................................................................................ 12
(N 10:173)(Ur 801) ........................................................................................................................ 13
(N 10:174)(Ur 801-802) ................................................................................................................. 14
(N 10:175)(Ur 802-803) ................................................................................................................. 15
(N 10:176)(Ur 803) ........................................................................................................................ 16
(N 10:177)(Ur 803-804) ................................................................................................................. 17
(N 10:178)(Ur 804) ........................................................................................................................ 18
(N 10:179)(Ur 804) ........................................................................................................................ 19
T 22 D. Reason and the Holy Relationship (*N 1620 10:180)........................................................ 20
(N 10:180)(Ur 805) ........................................................................................................................ 20
(N 10:181)(Ur 805-806) ................................................................................................................. 21
(N 10:182)(Ur 806) ........................................................................................................................ 22
(N 10:183)(Ur 806) ........................................................................................................................ 23
(N 10:184)(Ur 806-807) ................................................................................................................. 24
(N 10:185)(Ur 807) ........................................................................................................................ 25
T 22 E. The Branching of the Road (*N 1628 11:3) ....................................................................... 26
(N Not present)(Ur 808)................................................................................................................. 26
(N 11:003)(Ur 809) ........................................................................................................................ 27
(N 11:004)(Ur 809-810) ................................................................................................................. 28
(N 11:005)(Ur 810) ........................................................................................................................ 29
T 22 F. Weakness and Defensiveness (*N 1631 11:6) ..................................................................... 30
(N 11:006)(Ur 810-811) ................................................................................................................. 30
(N 11:007)(Ur 811) ........................................................................................................................ 31
(N 11:008)(Ur 812) ........................................................................................................................ 32
(N 11:009)(Ur 812) ........................................................................................................................ 33
T 22 G. Freedom and the Holy Spirit (*N 1635 11:10) .................................................................. 34
(N 11:010)(Ur 813) ........................................................................................................................ 34
(N 11:011)(Ur 813-814) ................................................................................................................. 35
(N 11:012)(Ur 814) ........................................................................................................................ 36
(N 11:013)(Ur 814-815) ................................................................................................................. 37

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(N 11:014)(Ur 815-816) ................................................................................................................. 38


(N 11:015)(Ur 816) ........................................................................................................................ 39
(N 11:016)(Ur 816) ........................................................................................................................ 40
(N 11:017)(Ur 817) ........................................................................................................................ 41
(N 11:018)(Ur 817) ........................................................................................................................ 42
(N 11:019)(Ur 817-818) ................................................................................................................. 43
(N 11:020)(Ur 818) ........................................................................................................................ 44
(N 11:021)(Ur 818-819) ................................................................................................................. 45

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Chapter 22 - Salvation and the Holy Relationship


T 22 A. Introduction (*N 1601 10:161)
(N 10:161)(Ur 795)
1 T 22 A 1. Take 1 pity on yourselves, so long
2 enslaved. Rejoice whom God hath
3 joined have come together, and need no longer
4 look on sin APART. No two can
5 look on sin TOGETHER, for they COULD
6 never see it in the same place and time.
7 Sin is a strictly INDIVIDUAL perception,
8 SEEN in the other, yet BELIEVED by each to
9 be within HIMSELF. And each one seems to make
10 a DIFFERENT error, and one the other 2 cannot understand.
11 Brothers, it IS the same, MADE by the same,
12 and forgiven FOR its maker in the SAME way.
13 T 22 A 2. The holiness of your relationship forgives you BOTH,
14 undoing
15 the effects of what you both believed AND saw.
16 And, with their going, is the NEED for sin gone WITH them.
17 Who has a need for sin?
18 Only the lonely and alone, who see their
19 brothers DIFFERENT from themselves. It is this
20 DIFFERENCE, seen but not real, that makes
21 the need for sin, not real but
22 seen, seem justified. And all this WOULD
23 be real, if sin were so. For an unholy
24 relationship is BASED on differences, where each one
25 thinks the OTHER has what HE has NOT.
26 T 22 A 3. They come together, each to complete

1
Ur inserts “May 7, 1967”
2
Ur has “the other” while the Notes doesn’t have those words. They are included because they are needed to make the sentence make sense.

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(N 10:162)(Ur 795-796)
1 HIMSELF and ROB the other. They stay until they
2 think there's nothing left to steal, and then move
3 on. And so they wander through a world of
4 strangers, UNLIKE themselves, living with their
5 bodies perhaps beneath a common roof that shelters
6 neither; in the same room and yet a world apart.
7 A holy relationship starts from a different
8 premise. Each one has looked within,
9 and seen NO lack. ACCEPTING his completion,
10 he would EXTEND it by JOINING with
11 another, whole as himself. T 22 A 4. He sees
12 NO DIFFERENCES between these selves, for
13 differences are ONLY of the body. Therefore, he looks
14 on nothing he would TAKE. He (796)- 617 - denies
15 NOT his own reality BECAUSE it is the truth. And
16 He unites because UNLESS HE DOES, the truth
17 Would NOT be true. Just under Heaven
18 does he stand, but close enough NOT
19 to return to earth. For this relationship HAS
20 Heaven's holiness. How far from
21 home can a relationship so like to Heaven BE?
22 Think what a holy relationship can
23 teach! Here is BELIEF in differences undone.
24 Here is the FAITH in differences shifted to
25 sameness. And here is sight of differences

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(N 10:163)(Ur 796)
1 transformed to VISION. T 22 A 5. And reason now
2 can lead you to the logical conclusion of your
3 union. IT must extend, as YOU extended
4 when you joined. It must reach out
5 BEYOND itself, as YOU reached out beyond
6 the body, to LET yourselves be joined. And
7 now the sameness which you saw extends, and
8 finally removes ALL sense of differences,
9 so that the sameness that lies beneath
10 them all becomes apparent. Here is the golden
11 circle, where you RECOGNIZE the Son of God. For
12 what is born into a holy relationship can NEVER end.
13
14
15
16
17
18
19
20
21
22
23
24
25 (797)617 a

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T 22 B. The Message of the Holy Relationship (*N 1604


10:164)
(N 10:164)(Ur 797)
1 T 22 B 1. Let 3 reason take another step. If
2 you attack whom God would heal, and hate
3 the one He loves, then you and your Creator have a
4 DIFFERENT will. Yet, if you ARE His Will, what
5 you MUST then believe is that you are NOT
6 yourself. You can, indeed, believe this, and you DO.
7 And you HAVE faith in this, and see much
8 evidence on its behalf. And where, you
9 wonder, does your strange uneasiness, your
10 sense of being disconnected, and your
11 haunting fear of lack of meaning in
12 yourself arise? It is as though you
13 wandered in, without a plan of any
14 kind except to wander off, for only
15 that seems certain.
16 T 22 B 2. Yet we have heard a very similar
17 description earlier. But it was NOT of you.
18 And yet, this strange idea which it DOES
19 accurately describe, you think IS you.
20 Reason would tell you that the world you
21 see through eyes that are not yours, MUST
22 make no sense to you. To whom would
23 vision such as this send BACK
24 its messages? Surely not you, whose
25 sight is wholly INDEPENDENT of the eyes

3
Ur inserts “May 13, 1967”

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(N 10:165)(Ur 797)
1 which look upon the world. If this is NOT your
2 vision, what can it show to YOU? The
3 brain can NOT interpret what YOUR vision
4 sees. This YOU would understand. The brain
5 interprets to the body, of which it is a part. But what
6 IT says, YOU cannot understand.
7 T 22 B 3. Yet you have LISTENED to it. And
8 long and hard you TRIED to understand its
9 messages. You did not realize it is
10 IMPOSSIBLE to understand what fails
11 ENTIRELY to REACH you. You have received
12 NO messages at all you understood. For
13 you have listened to what can never
14 communicate at all. Think, then, what
15 ?????? happened. Denying what you are,
16 and firm in faith that you are something ELSE,
17 this something else, which you have MADE to
18 be yourself, BECAME your sight. Yet
19 it MUST be the SOMETHING ELSE who which
20 sees, and, as NOT YOU, explains its
21 sight TO you.
22 T 22 B 4. YOUR vision would, of course,
23 render this quite unnecessary. But,
24 if your eyes are closed, and you have called
25 upon this thing to lead you, asking it to

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(N 10:166)(Ur 797-798)
1 EXPLAIN to you the world IT sees, you have no reason
2 NOT to listen, nor to suspect that what it
3 tells you is NOT true. Reason would tell you
4 that it CAN'T be true, BECAUSE you do
5 not understand it. GOD HAS NO SECRETS.
6 He does NOT lead you through a world of
7 misery, waiting (798)618 to tell you, at the journey's
8 end, why He DID this to you. What could
9 be secret from His Will? Yet you believe
10 that YOU have secrets. What could your
11 secrets BE except ANOTHER will, that is
12 your own, APART from His?
13 T 22 B 5. Reason would tell you that this is
14 no SECRET, that need be hidden as a
15 sin. But a MISTAKE indeed! Let
16 not your fear of sin protect it from
17 correction, for the attraction of guilt is
18 ONLY fear. Here is the ONE emotion that
19 YOU made, WHATEVER it may seem to be.
20 And it IS the emotion of secrecy, of
21 private thoughts, AND OF THE BODY. This is the
22 ONE emotion that opposes love, and
23 ALWAYS leads to sight of differences,
24 and LOSS of sense of sameness. Here is
25 the ONE emotion that keeps you blind,

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(N 10:167)(Ur 798)
1 dependent on the self you think you made, to
2 lead you through the world it made for you.
3 T 22 B 6. YOUR sight was GIVEN you, along with
4 everything that you CAN understand. You will
5 perceive NO difficulty in understanding what
6 this vision tells you. For everyone sees
7 ONLY what he thinks he IS. And
8 what YOUR sight will show, 4 you will
9 understand BECAUSE it is the truth. Only YOUR
10 vision can convey to YOU what YOU
11 can see. It reaches you directly, WITHOUT
12 a need to be INTERPRETED to you. What
13 NEEDS interpretation MUST be alien. Nor
14 will it EVER be made understandable,
15 by an interpreter you cannot understand. Of
16 all the messages you have received and failed to
17 understand, this course alone is OPEN to your
18 understanding, and CAN be understood.
19 T 22 B 7. This IS your language. You do not
20 understand it yet, only because your whole
21 communication is like a baby's.
22 The sounds a baby makes, and what he hears,
23 are highly unreliable, meaning DIFFERENT
24 things to him at different times. Neither the sounds
25 he hears, nor sights he sees, are

4
Ur inserts an additional “you” before the comma

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(N 10:168)(Ur 798-799)
1 stable yet. Yet what he hears and
2 does not understand WILL BE his native
3 tongue, through which he will communicate with those
4 around him, and they with him. And the strange,
5 shifting ones he sees about him will become
6 to him his comforters, and he will recognize his
7 home, and see them there WITH him.(799)619
8 T 22 B 8. So, in each holy relationship, is the ability
9 to communicate INSTEAD of separate reborn.
10 Yet a holy relationship, so recently reborn
11 itself from an unholy relationship, and yet
12 more ancient than the old illusion
13 that it has replaced, IS like a baby now,
14 in its rebirth. Yet, in this infant is YOUR
15 vision returned to you, and he will speak the
16 language BOTH of you can understand. He
17 is not nurtured by the “something else” you
18 THOUGHT was you. He was not GIVEN there,
19 nor was received by anything EXCEPT
20 yourself. For no two people CAN unite
21 EXCEPT through Christ, Whose vision sees them
22 one.
23 T 22 B 9. Think what is GIVEN you, my
24 holy brothers. This child will teach you
25 what you do not understand, and make it

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(N 10:169)(Ur 799)
1 plain. For his will be no alien tongue.
2 He will need NO interpreter to you. For
3 it was YOU who taught him what he
4 knows, BECAUSE you knew it. He could
5 not come to anything BUT you, NEVER to
6 something else. Where Christ has
7 entered, no-one is alone, for never could
8 He find a home in separate ones. Yet
9 must He be reborn into His ancient
10 home, so seeming new and yet as old
11 as He, a tiny newcomer, dependent on the
12 holiness of your relationship, to let Him live.
13 T 22 B 10. Be certain that God does not entrust
14 His Son to the unworthy. Nothing but
15 what is PART of Him is worthy of
16 BEING joined. Nor is it possible that
17 anything NOT part of Him CAN join.
18 Communication MUST have been restored
19 to those that join, for this they COULD
20 not do through bodies. What, then, HAS
21 joined them? Reason will tell you that
22 they MUST have seen each other through a
23 vision NOT of the body, and communicated in
24 a language the body does not speak. Nor
25 could it be a fearful sight or sound

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(N 10:170)(Ur 799-800)
1 that drew them gently into one. Rather, in each, the
2 other saw a perfect shelter where his
3 Self could be reborn in safety and in peace.
4 Such did his reason tell him; such he
5 believed BECAUSE it is the truth.
6 T 22 B 11. Here is the first DIRECT awareness perception
7 that you have made. You made it through
8 awareness older than perception, and yet
9 reborn in just an instant. For what is
10 time to what was ALWAYS so? Think
11 what that instant brought; the
12 RECOGNITION that the “something else” you
13 thought was you (800)620 IS AN ILLUSION. And truth
14 came instantly to show you where your
15 self MUST be. It is denial of
16 ILLUSIONS that calls on truth. For to
17 deny illusions is to recognize that
18 FEAR is meaningless. Into the holy
19 home where fear is powerless, love
20 enters thankfully, grateful that it is one
21 with you who joined to LET it enter.
22 T 22 B 12. Christ comes to what is LIKE Himself; the
23 same, NOT different. For He is ALWAYS
24 drawn unto Himself. What is as
25 like Him as a holy relationship? And

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(N 10:171)(Ur 800)
1 what 5 draws YOU together, draws HIM to you.
2 Here is His sweetness, and His gentle
3 innocence PROTECTED from attack. And
4 here can He RETURN in confidence,
5 for faith in one another is ALWAYS
6 faith in Him. You are indeed correct
7 in looking on each other as His chosen
8 home. For here you willed WITH Him and
9 with His Father. This IS your Father's
10 Will for you, and yours WITH Him. And
11 who is drawn to Christ is drawn to God,
12 as surely as both are drawn to
13 every holy relationship, the home prepared
14 for them as earth is turned to Heaven.
15
16
17
18
19
20
21
22
23
24
25 (801)621

5
Ur has the word “what” but the Notes doesn’t. It’s included because it is required to make the sentence sensible.

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T 22 C. Your Brother's Sinlessness (*N 1612 10:172)


(N 10:172)(Ur 801)
1 T 22 C 1. The 6 OPPOSITE of illusions is not
2 disillusionment, but truth. Only to the ego, to which
3 TRUTH is meaningless, do they APPEAR to be
4 the only alternatives, and DIFFERENT from each other.
5 In truth, they are the SAME. Both bring the
6 same amount of misery, though each one
7 SEEMS to be the way to lose the misery the other
8 brings. EVERY illusion carries pain
9 and suffering in the dark folds of the
10 heavy garments with which it hides its
11 nothingness. Yet, in these dark and heavy
12 garments, are those who SEEK illusions
13 covered, and hidden from the joy of truth.
14 Truth is the opposite of illusions, BECAUSE
15 it offers joy.
16 T 22 C 2. What else BUT joy could be
17 the opposite of misery? To leave one kind
18 of misery and seek another, is hardly
19 an ESCAPE. To change ILLUSIONS is to
20 make NO change. The search for
21 joy IN MISERY is senseless. For how
22 COULD joy be found in misery?
23 All that is possible in the dark world of
24 misery is to select some ASPECTS out
25 of it, see them as DIFFERENT, and

6
Ur inserts “May 15, 1967”

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(N 10:173)(Ur 801)
1 DEFINE the difference as joy. Yet to PERCEIVE
2 a difference where none exists will surely
3 fail to MAKE a difference. Illusions carry
4 ONLY guilt and suffering, sickness and death,
5 to their believers. The FORM in which they are accepted
6 is irrelevant. NO form of misery, in reason's
7 eyes, CAN be confused with joy.
8 T 22 C 3. Joy is eternal. You can be
9 sure indeed that any seeming happiness
10 that 7 does not last is really fear. Joy
11 does NOT turn to sorrow, for the eternal
12 cannot change. But sorrow CAN be
13 turned to joy, for time gives way to the
14 eternal. Only the timeless must remain
15 unchanged. But everything in time
16 can CHANGE with time. Yet, if the
17 change be real and not IMAGINED, illusions
18 MUST give way to truth, and not to other
19 dreams which are but equally unreal. THIS is
20 no difference. Reason will tell you that
21 the ONLY way to escape from misery is to RECOGNIZE
22 it, AND GO THE OTHER WAY.
23 T 22 C 4. Truth is the same and misery the
24 same, but they ARE different from each other.
25 In EVERY way, in every INSTANCE,

7
Ur has “which” instead of “that”

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(N 10:174)(Ur 801-802)
1 and WITHOUT EXCEPTION. To believe (802)622 that one exception
2 can exist, is to confuse what IS the same
3 with what is different. ONE illusion,
4 cherished and defended AGAINST the truth,
5 makes ALL truth meaningless and ALL
6 illusions real. Such is the power of belief.
7 It CANNOT compromise. And faith in innocence
8 IS faith in sin, if the belief excludes ONE
9 living thing, and holds it out, APART
10 from its forgiveness. Both reason AND the ego
11 will tell you this. But what they MAKE of it,
12 is NOT the same.
13 T 22 C 5. The ego will assure you now that it is IMPOSSIBLE
14 for you to see NO guilt in anyone. And,
15 if THIS vision is the ONLY means by which
16 ESCAPE from guilt can be attained, then the
17 belief in sin must be eternal. Yet
18 reason looks on this in another way. For
19 reason sees the SOURCE of an idea as what
20 will make it true or false. This MUST be so,
21 if the idea is LIKE its source.
22 Therefore, says reason, if escape from
23 guilt was given to the Holy Spirit as His purpose,
24 and by One to Whom NOTHING He wills
25 CAN BE impossible, the means for its

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(N 10:175)(Ur 802-803)
1 attainment are MORE than possible. They
2 must be THERE, and YOU must HAVE them.
3 T 22 C 6. This is a crucial period in this
4 course. For here, the separation of
5 you and the ego MUST be made complete.
6 For, if you HAVE the means to let the Holy Spirit's
7 purpose be accomplished, they CAN
8 be used. And, THROUGH their use, will you
9 gain faith in them. Yet, to the ego,
10 they MUST be impossible, and no-one
11 undertakes to do what holds NO
12 hope of EVER being done. You
13 KNOW what your Creator wills is
14 possible. But what you MADE,
15 believes it is not so. Now MUST you
16 choose between yourself and this 8
17 ILLUSION of yourself. NOT both, but ONE.
18 T 22 C 7. There is no point in trying to
19 avoid this ONE decision. It MUST
20 be made. Faith and belief can
21 fall to either side, but reason tells
22 you that misery lies ONLY on one
23 side, and joy upon the other. FORSAKE
24 NOT NOW EACH OTHER. (803)623 For you who ARE the same
25 will NOT decide alone. OR DIFFERENTLY.

8
The Urtext manuscript is typed “and ILLUSION” with “the” handwritten in between. The Notes rather clearly shows the glyph for “this”
however so we’ve gone with that correction.

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(N 10:176)(Ur 803)
1 Either you give each other life or death; either you
2 are each other's Savior or his judge, offering him
3 sanctuary or condemnation. This course
4 will be believed ENTIRELY, or not at all. For it is
5 wholly true or wholly false, and CANNOT be but
6 partially believed. And you will either ESCAPE
7 from misery entirely, or not at all.
8 T 22 C 8. Reason will tell you that there IS no
9 middle ground where you can pause
10 uncertainly, waiting to choose between the joy
11 of Heaven and the misery of hell. UNTIL you
12 choose Heaven, you ARE in hell and misery.
13 There is no PART of Heaven you can take, and weave
14 into illusions. Nor is there ONE illusion you can
15 enter Heaven WITH. A Savior cannot BE
16 a judge, nor mercy condemnation. And
17 vision CANNOT damn, but ONLY bless.
18 Whose function is to save, WILL save. HOW
19 He will do it IS beyond your understanding, but
20 WHEN must be your choice. For time YOU
21 made, and time you CAN command. You are no more
22 a slave to time than to the world you made.
23 T 22 C 9. Let us look closer at the whole
24 illusion that what you made has power to
25 enslave its maker. This is the SAME

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(N 10:177)(Ur 803-804)
1 belief that CAUSED the separation. It is the
2 meaningless idea that thoughts can LEAVE
3 the thinker's mind, be DIFFERENT from it,
4 AND IN OPPOSITION to it. If this were true,
5 thoughts would not be the mind's extensions, but its
6 ENEMIES. And here we see again another
7 form of the same fundamental illusion we have
8 seen many times before. ONLY if it were
9 possible the Son of God could LEAVE his
10 Father's Mind, make himself DIFFERENT,
11 and OPPOSE His Will, would it be possible
12 that the self he made, and all IT made,
13 should be his master.
14 T 22 C 10. Behold the great projection, but
15 look on it with the decision that it MUST
16 BE HEALED, and NOT with fear. NOTHING you
17 made has ANY power over you, unless
18 you still would be APART from your
19 Creator, and with a will OPPOSED to His. For
20 ONLY if you would believe His Son
21 COULD be His enemy, does it (804)624 SEEM
22 POSSIBLE that what YOU made is YOURS.
23 YOU would condemn His joy to
24 misery, and make HIM different. And
25 all the misery you made has been your own.

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(N 10:178)(Ur 804)
1 Are you not GLAD to learn it is not true? Is it not
2 welcome news to hear NOT ONE of the
3 illusions that you made REPLACED the truth?
4 T 22 C 11. Only YOUR thoughts have been
5 impossible. Salvation CANNOT be. It IS impossible
6 to look upon your Savior as your enemy, and
7 RECOGNIZE him. Yet it IS possible to
8 recognize him for what he IS, if
9 God would have it so. What God has
10 given to your holy relationship IS THERE. For what
11 He gave the Holy Spirit to give to you, He GAVE.
12 Would you not look upon the Savior Who has
13 been given you? And would you not
14 exchange, in gratitude and gladness, the
15 function of an executioner YOU gave him,
16 for the one he has in truth? Receive of
17 him what God has given him for
18 you, NOT what YOU tried to give.
19 T 22 C 12. Beyond the bodies that you interposed
20 between you, and shining in the golden light
21 that reaches it from the bright endless circle that
22 extends forever, is your holy relationship, beloved
23 of God, and holy as Himself. How still
24 it rests, in time and yet beyond, immortal
25 yet on earth. How great the power that lies

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(N 10:179)(Ur 804)
in it. Time waits upon its will, and earth
will BE as it would HAVE it be. Here is no
SEPARATE will, nor the desire that ANYTHING
be separate. Its will HAS no exceptions, and
what it wills is true. Every illusion
brought to its forgiveness is gently OVER-
LOOKED, and disappears. For, at its center,
Christ has been reborn, to light His home
with vision that overlooks the world.
T 22 C 13. Would you not have this holy home
be yours as well? No misery is here
but ONLY joy. All you need do to dwell
in quiet here with Christ is SHARE His
vision. Quickly and gladly is His
vision given to anyone who is but
WILLING to see his brother sinless. And
no-one CAN remain beyond this willingness,
if YOU would be released entirely from
ALL effects of sin. Would you have
PARTIAL forgiveness for yourself? Can
YOU reach Heaven while a single sin
still tempts you to remain in misery?
Heaven is the home of perfect purity. And God
created it for YOU. Look at your holy brother,
sinless as yourself, and let him LEAD you there. (805)625

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T 22 D. Reason and the Holy Relationship (*N 1620


10:180)
(N 10:180)(Ur 805)
1 T 22 D 1. The introduction of reason into the ego's
2 thought system is the beginning of its undoing.
3 For reason and the ego are CONTRADICTORY.
4 Nor is it possible for them to co-exist in your
5 AWARENESS. And reason's goal IS to
6 make plain, and therefore obvious. You can
7 SEE reason. This is not a play on
8 words, for here is the beginning of a
9 vision that has meaning. Vision
10 is sense, quite literally. If it is not
11 the body's sight, it MUST be
12 understood. FOR IT IS PLAIN, and what
13 is obvious is NOT ambiguous. It
14 CAN be understood. And here do
15 reason and the ego separate, to go their
16 DIFFERENT ways.
17 T 22 D 2. The ego's whole continuance
18 depends on its belief you cannot learn
19 this course. SHARE this belief, and
20 reason will be unable to SEE your
21 errors, and make way for their
22 correction. For reason SEES THROUGH
23 errors, telling you what you THOUGHT was
24 real is not. Reason CAN see the
25 difference between sin and mistakes,

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(N 10:181)(Ur 805-806)
1 because it WANTS correction. Therefore it tells you
2 what you thought was uncorrectable,
3 CAN be corrected. And therefore MUST have
4 been an error. The ego's OPPOSITION to
5 correction leads to its fixed belief in
6 sin, and DISREGARD of errors. IT looks
7 on NOTHING that can be corrected.
8 T 22 D 3. Thus does the ego damn, and reason
9 save. Reason is not salvation in itself, but
10 it MAKES WAY for peace, and brings you to
11 a state of mind in which salvation can be
12 given you. Sin is a block, set like a
13 heavy gate, locked and WITHOUT a key,
14 across the road to peace. No-one who
15 looks on it without the help of reason, would
16 TRY to pass it. The body's eyes behold it
17 as solid granite, so thick it would
18 be madness to ATTEMPT to pass it. Yet
19 reason sees through it easily BECAUSE it is an
20 error. The FORM it takes can not
21 conceal its emptiness from REASON'S eyes.
22 T 22 D 4. ONLY the form of error attracts the ego. Meaning
23 it does not RECOGNIZE, and does not know if it is there
24 or not. Everything which the body's eyes can
25 see (806)626 is a mistake, an error in perception,

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(N 10:182)(Ur 806)
1 a distorted fragment of the whole, without the
2 meaning that the whole would give. And yet
3 mistakes, regardless of their form, can be
4 corrected. Sin is but error in a special
5 form the ego venerates. It would preserve
6 ALL errors, and make them sins. For here
7 is its OWN stability, its heavy anchor
8 in the shifting world it made; the rock
9 on which its church is built, and
10 where its worshippers are bound to
11 bodies, and believe the body's freedom is their own.
12 T 22 D 5. Reason will tell you that the FORM of
13 error is not what makes it different a mistake.
14 If what the form CONCEALS is a mistake,
15 the FORM can not prevent correction. The
16 body's eyes see ONLY form. They
17 cannot see BEYOND what they were MADE to
18 see. And they were made to look on
19 error, and NOT see past it. Theirs is
20 indeed a strange perception, for
21 they can see ONLY illusions, unable
22 to look beyond the granite block of
23 sin, and stopping at the outside FORM
24 of nothing. To this distorted form of
25 vision, the OUTSIDE of everything, the wall

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(N 10:183)(Ur 806)
1 that stands between you and the truth, is wholly true.
2 T 22 D 6. Yet how can sight which
3 stops at nothingness, as if it WERE
4 a solid wall, see truly? It is HELD
5 BACK by form, having been made to
6 guarantee that nothing else BUT form
7 will be perceived. These eyes, made NOT to
8 see, will NEVER see. For the idea they
9 represent left not its maker, and it is
10 their maker that sees through them. What
11 was its maker's GOAL, but not to see?
12 For THIS the body's eyes are perfect means.
13 But NOT for seeing. See how the
14 body's eyes rest on externals, and CANNOT
15 go beyond. Watch how they STOP at
16 nothingness, unable to go BEYOND the
17 form to meaning.
18 T 22 D 7. Nothing so blinding as perception
19 of form. 9 For sight of form MEANS
20 understanding HAS BEEN obscured. Only
21 MISTAKES have different forms, and so they CAN
22 deceive. You CAN change form, BECAUSE
23 it is not true. It COULD not be reality,
24 BECAUSE it can be changed. Reason will tell
25 you that, if form is NOT reality, it MUST be

9
The grammar here is odd, and is improved if we make it “Nothing is so blinding as …” but the Notes and all versions have it the same way.

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(N 10:184)(Ur 806-807)
1 an illusion. And is Not THERE to see. (807)627 And, IF you
2 see it, you MUST be mistaken, for you are
3 seeing what can NOT be real, as if it
4 were. What cannot see BEYOND what is not
5 there, MUST be distorted perception. And
6 must perceive illusions AS THE TRUTH. Could
7 it, then, RECOGNIZE the truth?
8 T 22 D 8. Let not the FORM of his mistakes
9 keep you from him whose holiness is YOURS.
10 Let not the vision of his holiness, the sight
11 of which would show you YOUR forgiveness, be
12 kept from you by what the body's eyes CAN
13 see. Let your awareness of your brother NOT be
14 blocked by your perception of his sins, and
15 of his body. What is there in him that you would
16 attack, EXCEPT what you associate with his
17 body, which YOU believe can sin? BEYOND
18 his errors is his holiness, and YOUR salvation.
19 You gave him not his holiness, but tried
20 to see your sins in him, to save yourself.
21 And yet his holiness IS your forgiveness. Can YOU
22 be saved by making sinful the one whose
23 holiness IS your salvation?
24 T 22 D 9. A holy relationship, however newly
25 born, must value holiness above all

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(N 10:185)(Ur 807)
1 else. Unholy values will produce
2 confusion, and IN AWARENESS. In an unholy
3 relationship, the other each one is valued BECAUSE he seems to
4 justify the other's sin. He sees within the OTHER
5 what impels him to SIN AGAINST HIS WILL.
6 And thus he lays his sins upon the
7 other, and is ATTRACTED to him to PERPETUATE
8 his sins. And so it MUST become impossible
9 for each to see HIMSELF as causing
10 sin, by his DESIRE to have sin real. Yet
11 reason sees a holy relationship as what it IS;
12 a common state of mind, where both
13 give errors gladly to correction, that both
14 may happily be healed as one.
15
16
17
18
19
20
21
22
23
24
25 (808)808 a [?]

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T 22 E. The Branching of the Road (*N 1628 11:3)


(N Not present)(Ur 808)
[Special Message: March 11, 1968]
March 11, 1968
T 22 E 1. Special Message:
When you come to the place where the branch in the road is quite
apparent, you cannot go ahead. You MUST go one way or the other.
For now, if you go straight ahead, the way you were going before
you came to the branch, YOU WILL GO NOWHERE. The whole purpose
of coming this far is to decide WHICH BRANCH YOU WILL TAKE FROM
HERE ON. The way you came no longer matters. IT CAN NO LONGER
SERVE.
T 22 E 2. No-one who reaches this far CAN make the wrong
decision. But he CAN delay. And there is no part of the journey
that seems more hopeless and futile than standing where the road
branches, and not deciding which way to go. It is only the first
few steps along the right way that seem hard, because you HAVE
chosen, but you still think you can go back and make the other
choice.
T 22 E 3. This is not so. A choice made with the power of Heaven
to uphold it cannot BE undone. Your way IS decided.
T 22 E 4. There will be nothing you will NOT be told, if you
acknowledge this.
(809)628

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(N 11:003)(Ur 809)
1 T 22 E 5. And 10 so you stand, here in this holy
2 place, before the veil of sin that stand hangs
3 between you and the face of Christ. LET it
4 be lifted! Raise it together, for it is but
5 a veil that stands between you. Either
6 alone will see it as a solid block,
7 nor realize how thin the drapery that
8 separates you now. Yes, 11 it IS almost
9 over, IN YOUR AWARENESS. And peace has
10 reached you even here, BEFORE the veil.
11 Think what will happen after! The love of
12 Christ will light YOUR faces, and shine from
13 them into a darkened world that NEEDS
14 the light. And, from this holy place, He will
15 return with you, not leaving it or you.
16 T 22 E 6. YOU will become His messengers,
17 returning Him unto Himself. Think of
18 the loveliness that YOU will see, who walk
19 with Him! And think how beautiful
20 will each of you look to the other! How happy
21 you will be to be TOGETHER, after so such a long
22 and lonely a journey where you walked
23 alone! The gates of Heaven, open
24 now for you, will you now open to the
25 sorrowful. And none who looks upon

10
Ur inserts “May 24, 1967”
11
The Notes and Urtext have this as shown, while the HLC and FIP replace “Yes” with “Yet.”

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(N 11:004)(Ur 809-810)
1 the Christ in you but will rejoice. How beautiful
2 the sight you saw beyond the veil, which you
3 will bring to light the tired eyes of those
4 as weary now as once you were. How
5 thankful will they be to see you come
6 among them, offering Christ's forgiveness to dispel
7 their faith in sin.
8 T 22 E 7. Every mistake you make the other will
9 gently have corrected FOR you. For, in his
10 sight, your loveliness is HIS salvation,
11 which he would PROTECT from harm. And
12 each will be the other's strong protector from
13 EVERYTHING that seems to rise between
14 you. So shall you walk the world with me,
15 whose message has not yet been
16 given everyone. For you are here to let it
17 be RECEIVED. God's offer still is
18 open; yet it waits acceptance. From
19 you who have accepted it, is it received.
20 Into your joined hands is it safely given.
21 For you who SHARE it have become its willing
22 guardians and protectors.(810)629
23 T 22 E 8. To all who share the love of God
24 the grace is given to be the givers of what they have
25 received. And so they learn that it is theirs

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(N 11:005)(Ur 810)
1 forever. All barriers disappear before their
2 coming, as every obstacle was finally
3 surmounted that seemed to rise and block
4 THEIR way before. This veil you lift together
5 opens the way to truth to more than you.
6 Those who would let illusions be lifted
7 from their minds are this world's Saviors, walking
8 the world with their Redeemer, and carrying His
9 message of hope and freedom and RELEASE
10 from suffering to everyone who NEEDS a
11 miracle to save him.
12 T 22 E 9. How EASY is it to offer this
13 miracle to everyone! No-one who has
14 received it for himself COULD find it
15 difficult. For, BY receiving it, he learned
16 it was not given him alone. Such is the
17 function of a holy relationship; to
18 RECEIVE together, and give as you received.
19 Standing BEFORE the veil, it still seems
20 difficult. But hold out your JOINED
21 hands and touch this heavy-seeming
22 block, and you will learn how easily your
23 fingers slip through its nothingness.
24 It is no solid wall. And only an
25 illusion stands between you and the holy Self

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30 The Shorthand Notes Text Chapter 22 30

T 22 F. Weakness and Defensiveness (*N 1631 11:6)


(N 11:006)(Ur 810-811)
1 you share.(811)630
2
3 T 22 F 1. How 12 does one overcome illusions?
4 Surely not by force or anger. Nor by
5 OPPOSING them in ANY way. Merely by
6 letting reason tell you that they CONTRADICT
7 reality. They GO AGAINST what must
8 be true. The opposition comes from THEM, and NOT reality.
9 Reality opposes nothing. What merely
10 is, NEEDS no defense, and offers none. Only
11 illusions need defense, BECAUSE OF WEAKNESS.
12 And how CAN it be difficult to walk the
13 way of truth, when only WEAKNESS
14 interferes? YOU are the strong ones in this
15 seeming conflict. And you need NO
16 defense. Everything that needs defense
17 YOU DO NOT WANT. For anything that needs
18 defense will WEAKEN you.
19 T 22 F 2. Consider what the ego wants
20 defenses FOR. ALWAYS to justify what
21 GOES AGAINST the truth, flies in the face of
22 reason, AND MAKES NO SENSE. Can this BE
23 justified? What can this be, except an
24 invitation to insanity, to save you FROM the
25 truth? And what would you be SAVED

12
Ur inserts “May 25, 1967”

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31 The Shorthand Notes Text Chapter 22 31

(N 11:007)(Ur 811)
1 from, but what you FEAR? Belief in sin
2 needs GREAT defense, and at ENORMOUS cost.
3 All that the Holy Spirit offers must be DEFENDED
4 AGAINST, and SACRIFICED. For sin is carved
5 into a block out of YOUR peace, and
6 laid BETWEEN you and its return. Yet how
7 can peace BE so fragmented? It is
8 STILL whole, and NOTHING has been TAKEN
9 FROM it.
10 T 22 F 3. See how the means and the material of
11 evil dreams are nothing! In truth, you
12 stand together, with NOTHING in between.
13 God holds your hands, and what can separate
14 whom He has joined as one with
15 Him? It is your Father Whom you would
16 defend against. Yet it remains
17 impossible to keep Love out. God rests
18 with you in quiet, undefended and wholly
19 undefending. For in this quiet state
20 alone is strength and power. Here
21 can NO weakness enter, for here is
22 no attack, and therefore no illusions. Love
23 rests in CERTAINTY. Only UNcertainty
24 can BE defensive. And ALL uncertainty
25 is doubt about YOURSELF. (812)631

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32 The Shorthand Notes Text Chapter 22 32

(N 11:008)(Ur 812)
1 T 22 F 4. How weak is fear; how little
2 and how meaningless! How insignificant
3 before the quiet strength of those whom
4 Love has joined! This is your “enemy;” a
5 frightened mouse which would
6 attack the universe. How likely is it
7 that it will SUCCEED? Can it be
8 difficult to disregard its feeble squeaks
9 that tell of its omnipotence, and would
10 drown out the hymn of praise to its
11 Creator that every heart throughout
12 the universe forever sings as one?
13 Which IS the stronger? Is it this tiny
14 mouse, or everything that God created?
15 You are NOT joined together by this mouse, but
16 by the Will of God. And can a
17 mouse BETRAY whom God has joined?
18 T 22 F 5. If you but RECOGNIZED how little
19 stands between you and your AWARENESS of your
20 union! Be not deceived by the illusions
21 it presents of size and thickness, weight,
22 solidity, and firmness of foundation.
23 Yes, to the body's eyes it looks like an
24 enormous, solid body, immovable as
25 is a mountain. Yet, within YOU, there is

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33 The Shorthand Notes Text Chapter 22 33

(N 11:009)(Ur 812)
1 a force which NO illusions can resist. This body
2 only SEEMS to be immovable. This force
3 IS irresistible in truth. What, then,
4 MUST happen when they come together? Can
5 the illusion of immovability be long
6 defended for what is quietly PASSED
7 THROUGH, and GONE BEYOND?
8 T 22 F 6. Forget not, when you feel the need
9 arise to be defensive about ANYTHING,
10 you have identified YOUR SELF with an
11 illusion. And therefore feel that you are weak,
12 BECAUSE YOU ARE ALONE. This is the cost of ALL
13 illusions. Not one but rests on the
14 belief that you are separate. Not one
15 that does not SEEM to stand,
16 heavy and solid and unmovable, between
17 you and your brother. And not one that truth
18 can NOT pass over lightly, and so easily
19 that you MUST be convinced, in spite of
20 what you THOUGHT it was, that it was nothing.
21 If you forgive each other, this MUST happen.
22 For it IS your unwillingness to overlook what
23 seems to stand between you that makes it
24 look impenetrable, and DEFENDS the illusion of
25 its immovability.(813)632

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34 The Shorthand Notes Text Chapter 22 34

T 22 G. Freedom and the Holy Spirit (*N 1635 11:10)


(N 11:010)(Ur 813)
1 T 22 G 1. Do 13 you want freedom of the body, or of the
2 mind? For both you cannot have. Which do you
3 value? Which is your goal? For one you see
4 as means; the other, end. And one must
5 serve the other, and LEAD to its predominance, increasing
6 ITS importance by DIMINISHING its own.
7 Means serve the end, and as the end is
8 reached, the value of the means decreases, and
9 is eclipsed entirely when they are
10 recognized as functionless. No-one but
11 yearns for freedom, and tries to find it. But
12 he will seek for it where he believes it IS,
13 and CAN be found. He will believe it possible
14 of mind OR body, and he will make the other
15 SERVE his choice, as means to find it.
16 T 22 G 2. Where freedom of the BODY has been
17 chosen, the mind is used seen as MEANS,
18 whose value lies in its ability to contrive
19 ways to achieve the body's freedom. Yet
20 freedom of the body HAS no meaning. And
21 so the mind is DEDICATED to serve illusions.
22 This is a situation SO contradictory and SO
23 impossible that anyone who chooses this
24 has NO idea of what is valuable. Yet
25 even in this confusion, so profound it cannot

13
Ur inserts “June 3, 1967”

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35 The Shorthand Notes Text Chapter 22 35

(N 11:011)(Ur 813-814)
1 BE described, the Holy Spirit waits in gentle patience,
2 as certain of the outcome as He is sure of
3 His Creator's love. He knows this mad
4 decision was made by one as dear to His Creator
5 as Love is to Itself.
6 T 22 G 3. Be not disturbed at all to think
7 how He can change the role of means and
8 end so easily in what God loves, and
9 would have free forever. But be you, rather,
10 grateful that YOU can be the means to serve
11 His end. This is the ONLY service which
12 leads to freedom. To serve THIS end, the
13 body MUST be perceived as (814)633 sinless,
14 BECAUSE the goal is sinlessness. The LACK of
15 contradiction makes the soft transition from
16 means to end as easy as is the shift
17 from hate to gratitude before forgiving
18 eyes. You WILL be sanctified by one
19 another, using your bodies ONLY to serve the
20 sinless. And it will be IMPOSSIBLE for you to
21 hate what serves what you would HEAL.
22 T 22 G 4. This holy relationship, lovely in its innocence,
23 mighty in strength, and blazing with a
24 light far brighter than the sun which
25 lights the sky YOU see, is chosen of your Father

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36 The Shorthand Notes Text Chapter 22 36

(N 11:012)(Ur 814)
1 as a means for His Own plan. Be thankful
2 that it serves yours not at all. Nothing
3 entrusted to it can BE misused. And
4 nothing given it but WILL be used. This
5 holy relationship has the power to heal ALL pain,
6 REGARDLESS of its form. Neither of you
7 alone can serve at all. Only in your
8 JOINT will does healing lie. For here
9 YOUR healing is, and here will YOU accept
10 Atonement. And in your healing IS the Sonship
11 healed, BECAUSE your wills are joined.
12 T 22 G 5. Before a holy relationship, there IS
13 no sin. The FORM of error is no longer
14 seen. And reason, joined with love, looks
15 quietly on ALL confusion, observing
16 merely, “this was a mistake.” And then
17 the same Atonement YOU accepted in YOUR
18 relationship 14 CORRECTS the error, and lays a part of
19 Heaven in its place. How blessed are
20 you, who let this gift be given! Each
21 part of Heaven that you bring, is given
22 YOU. And every empty place in
23 Heaven that you filled again with the
24 Eternal Light YOU bring, shines now
25 on YOU. The means of sinlessness can

14
Ur inserts a comma here

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37 The Shorthand Notes Text Chapter 22 37

(N 11:013)(Ur 814-815)
1 know no fear, because they carry ONLY love with them.
2 T 22 G 6. Children of peace, the light HAS
3 come to you. The light you bring you do NOT
4 recognize, and yet you will remember. Who (815)634
5 can deny HIMSELF the vision that he
6 brings to others? And who would fail
7 to recognize a gift he let be laid in
8 Heaven through HIMSELF? The gentle service
9 that you give the Holy Spirit IS service to yourself.
10 You who are now HIS means must
11 love all that He loves. And what
12 you bring is YOUR remembrance of everything
13 that is eternal. No trace of anything in
14 time can long remain in minds that
15 serve the timeless. And NO illusion can
16 disturb the peace of a relationship which has become
17 the MEANS of peace.
18 T 22 G 7. When you have looked upon each other
19 with COMPLETE forgiveness, from which NO
20 error is excluded and NOTHING kept hidden,
21 what mistake can there be ANYWHERE you
22 can NOT overlook? What form of
23 suffering could BLOCK your sight,
24 preventing you from seeing PAST it?
25 And what illusion COULD there be

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38 The Shorthand Notes Text Chapter 22 38

(N 11:014)(Ur 815-816)
1 you will NOT recognize as a mistake; a shadow
2 through which you walk COMPLETELY undismayed?
3 God would let NOTHING interfere with those
4 whose wills are His. And they will
5 RECOGNIZE their wills are His, BECAUSE they
6 serve His Will. AND SERVE IT WILLINGLY.
7 How can it NOT be theirs? And COULD
8 remembrance of what they are be long
9 delayed?
10 (816)635
11
12 T 22 G 8. You 15 will see your value through each
13 other's eyes, and each one is released as
14 he beholds his Savior IN PLACE of the
15 attacker who he THOUGHT was there. Through this
16 releasing is the world released. This is
17 YOUR part in bringing peace. For you
18 have asked what is your function here,
19 and have been answered. Seek not to
20 change it, nor to substitute ANOTHER
21 goal. This one was GIVEN you, and ONLY this.
22 Accept this one, and serve it willingly,
23 for what the Holy Spirit does with the gifts
24 you give each other, to whom He
25 offers them, and where and when, is up to

15
Ur inserts “June 5, 1967”

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39 The Shorthand Notes Text Chapter 22 39

(N 11:015)(Ur 816)
1 Him.
2 T 22 G 9. He will bestow them where they are
3 received and welcomed. He will use
4 every one of them for peace. Nor will one
5 little smile, or willingness to
6 overlook the tiniest mistake, be
7 lost to anyone. What can it be
8 but universal blessing to look on
9 what your Father loves with charity?
10 EXTENSION of forgiveness is the Holy Spirit's
11 function. Leave this to Him.
12 Let YOUR concern be only that you
13 give TO Him that which can
14 BE extended. Save no dark
15 secrets that He cannot use. But
16 offer Him the tiny gifts He can
17 extend forever.
18 T 22 G 10. He will take every one, and
19 make of it a potent force for
20 peace. He will withhold no
21 blessing from it, or limit it
22 in any way. He will join to it
23 ALL the power that God has given
24 Him, to make each little gift
25 of love a source of healing for

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40 The Shorthand Notes Text Chapter 22 40

(N 11:016)(Ur 816)
1 for 16 everyone. Each little gift you offer
2 to the other lights up the world. Be
3 not concerned with darkness; look AWAY
4 from it, and TOWARD each other. And let
5 the darkness be dispelled by Him Who
6 knows the light, and lays it gently in
7 each gentle smile of faith and con-
8 fidence with which you bless each other.
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (817)636

16
That’s right, the word is repeated across the page break in the manuscript

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41 The Shorthand Notes Text Chapter 22 41

(N 11:017)(Ur 817)
1 T 22 G 11. On 17 your learning depends
2 the welfare of the world. And it is only
3 arrogance that would DENY the power
4 of your will. Think you the Will of God is
5 powerLESS? Is this HUMILITY? You do not
6 see what this belief has done. You
7 see yourself as vulnerable,
8 frail, and easily destroyed. And
9 at the mercy of countless attackers
10 more powerful than you. Let us look
11 straight at how this error came
12 about, for here lies buried the heavy
13 anchor that seems to keep the fear of
14 God in place, unmovable and solid as
15 a rock. While this remains, so will it
16 seem to be.
17 T 22 G 12. Who can attack the Son of God,
18 and NOT attack his Father? How can
19 God's Son be weak and frail and
20 easily destroyed, UNLESS HIS FATHER
21 IS? You do NOT see that EVERY sin and
22 EVERY condemnation which you perceive and
23 justify IS an attack upon your Father.
24 And that is WHY it has not happened,
25 nor COULD be real. You do not see that

17
Ur inserts “June 8, 1967”

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42 The Shorthand Notes Text Chapter 22 42

(N 11:018)(Ur 817)
1 this is your attempt, BECAUSE you think the Father and the Son
2 are separate. And you MUST think that they
3 are separate, BECAUSE OF FEAR. For it
4 SEEMS safer to attack another or
5 yourself, than to attack the great Creator
6 of the universe, Whose power you KNOW.
7 T 22 G 13. If you were one with Him, AND
8 RECOGNIZED THIS ONENESS, you would know
9 His power is YOURS. But you will NOT
10 remember this, while you believe attack
11 of ANY kind means ANYTHING. It is
12 unjustified in ANY form, BECAUSE
13 it has no meaning. The only way it
14 COULD be justified is if each one of you
15 were SEPARATE from the other, and all
16 were separate from your Creator. For ONLY
17 then would it be possible to attack a
18 part of the creation WITHOUT the
19 whole; the Son WITHOUT the Father. And
20 to attack another, WITHOUT yourself;
21 or hurt yourself, without the other
22 feeling pain.
23 T 22 G 14. And this belief, you WANT. Yet
24 wherein lies its value, EXCEPT in the
25 desire to attack in safety? Attack is

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(N 11:019)(Ur 817-818)
1 neither safe nor dangerous. IT IS IMPOSSIBLE.
2 And this is so, BECAUSE the universe is one.
3 You would not (818)637 choose attack on its
4 reality, if it were not ESSENTIAL to attack
5 to see it SEPARATE FROM ITS CREATOR. And
6 thus it seems as if Love could
7 attack, AND BECOME FEARFUL. Only
8 the DIFFERENT can attack. So you conclude,
9 BECAUSE you can attack, you must be
10 DIFFERENT. Yet does the Holy Spirit explain
11 this differently. BECAUSE you are NOT different,
12 you CAN NOT ATTACK.
13 T 22 G 15. Either position is a logical
14 conclusion, if only the different can attack.
15 Either could be maintained, BUT
16 NEVER BOTH. The ONLY question to be
17 answered to decide which MUST be
18 true, is WHETHER YOU ARE DIFFERENT. From the
19 position of what YOU understand, you seem
20 to BE. And THEREFORE can attack. Of the
21 alternatives, this SEEMS more natural,
22 and more in line with your experience. And
23 therefore it is necessary that you have OTHER experiences,
24 more in line with truth, to teach you what
25 IS natural and true. This is the function of your

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(N 11:020)(Ur 818)
1 holy relationship. For what ONE thinks, the
2 OTHER will experience WITH him. What
3 can this mean, EXCEPT your minds are one?
4 T 22 G 16. Look not with fear upon this
5 happy fact, and think not that it lays
6 a heavy burden on you. For, when
7 you have ACCEPTED it with gladness, you will
8 realize that your relationship is a reflection of
9 the union of the Creator and His Son. From
10 loving minds, there IS no separation.
11 And every thought in one brings
12 gladness to the other, BECAUSE they are the same.
13 Joy is unlimited, BECAUSE each
14 shining thought of Love EXTENDS
15 its Being, and creates more of
16 Itself. There is no difference ANYWHERE
17 within it. For every thought
18 is like Itself.
19 T 22 G 17. The light that joins you shines
20 throughout the universe. And,
21 BECAUSE it joins you, so it makes
22 you one with your Creator. And, in
23 HIM, is all creation joined.
24 Would you REGRET you cannot fear alone,
25 when your relationship can also teach the

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(N 11:021)(Ur 818-819)
1 power of love is there, which makes ALL fear
2 impossible? Do not attempt to keep
3 a little of the ego with this gift. For it
4 was given to be USED, and NOT obscured.
5 What teaches you (819)638 you CANNOT separate,
6 DENIES the ego. Let TRUTH decide
7 if you be different or the same, and TEACH
8 you which is true.
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25

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A Course in Miracles Volume I Chapter 23 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 23 - THE WAR AGAINST YOURSELF ............................................................................................ 1


T 23 A. Introduction (*N 1647 11:22)................................................................................................... 1
(N 11:022)(Ur 819) .............................................................................................................................. 1
(N 11:023)(Ur 819-820)....................................................................................................................... 2
(N 11:024)(Ur 820) .............................................................................................................................. 3
(N 11:025)(Ur 820) .............................................................................................................................. 4
T 23 B. The Irreconcilable Beliefs (*N 1652 11:27)............................................................................. 5
(N 11:026)(Ur 821) .............................................................................................................................. 5
(N 11:027)(Ur 821-822)....................................................................................................................... 6
(N 11:028)(Ur 822) .............................................................................................................................. 7
(N 11:029)(Ur 822-823)....................................................................................................................... 8
(N 11:030)(Ur 823) .............................................................................................................................. 9
(N 11:031)(Ur 823-824)..................................................................................................................... 10
(N 11:032)(Ur 824) ............................................................................................................................ 11
(N 11:033)(Ur 824) ............................................................................................................................ 12
T 23 C. The Laws of Chaos (*N 1660 11:35)...................................................................................... 13
(N 11:034)(Ur 825) ............................................................................................................................ 13
(N 11:035)(Ur 825-826)..................................................................................................................... 14
(N 11:036)(Ur 826) ............................................................................................................................ 15
(N 11:037)(Ur 826) ............................................................................................................................ 16
(N 11:038)(Ur 826-827)..................................................................................................................... 17
(N 11:039)(Ur 827-828)..................................................................................................................... 18
(N 11:040)(Ur 828-829)..................................................................................................................... 19
(N 11:041)(Ur 829) ............................................................................................................................ 20
(N 11:042)(Ur 829-830)..................................................................................................................... 21
(N 11:043)(Ur 830) ............................................................................................................................ 22
(N 11:044)(Ur 830-831)..................................................................................................................... 23
(N 11:045)(Ur 831) ............................................................................................................................ 24
(N 11:046)(Ur 831-832)..................................................................................................................... 25
(N 11:047)(Ur 832) ............................................................................................................................ 26
(N 11:048)(Ur 832) ............................................................................................................................ 27
T 23 D. Salvation Without Compromise (*N 1674 11:49) ................................................................ 28
(N 11:049)(Ur 833) ............................................................................................................................ 28
(N 11:050)(Ur 833-834)..................................................................................................................... 29
(N 11:051)(Ur 834) ............................................................................................................................ 30
(N 11:052)(Ur 834) ............................................................................................................................ 31
T 23 E. The Fear of Life (*N 1678 11:52)........................................................................................... 32
(N 11:053)(Ur 835) ............................................................................................................................ 32
(N 11:054)(Ur 835-836)..................................................................................................................... 33
(N 11:055)(Ur 836) ............................................................................................................................ 34
(N 11:056)(Ur 836-837)..................................................................................................................... 35
(N 11:057)(Ur 837) ............................................................................................................................ 36
(N 11:058)(Ur 837) ............................................................................................................................ 37

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Chapter 23 - The War Against Yourself


T 23 A. Introduction (*N 1647 11:22)
(N 11:022)(Ur 819)
1 T 23 A 1. Do 1 you not see the OPPOSITE of
2 frailty and weakness is sinlessness?
3 INNOCENCE IS STRENGTH, and nothing ELSE 2
4 is strong. The sinless cannot fear.
5 And fear of any kind is weakness. The
6 show of strength attack would use
7 to COVER frailty 3 conceals it not. For
8 how can the unreal BE hidden? No-
9 one is strong who has an enemy.
10 And no-one can attack, unless
11 he thinks he HAS. Belief in enemies
12 is therefore the belief in WEAKNESS. And what
13 is weak is NOT the Will of God. Being
14 OPPOSED to It, it is Its “enemy.” And
15 God is feared, as an OPPOSING will.
16 T 23 A 2. How strange indeed becomes this
17 war against Yourself! You will believe
18 that EVERYTHING you use for sin can
19 hurt you, AND BECOME YOUR ENEMY. And
20 you will fight AGAINST it, and try to
21 weaken it, BECAUSE of this. And you
22 will think that you succeeded, and
23 attack again. It is as certain you will
24 fear what you attack, as it is sure
25 that you will love what you perceive as sinless.

1
Ur inserts “June 12, 1967”
2
Ur does not emphasize this word
3
Ur inserts a comma

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(N 11:023)(Ur 819-820)
1 He walks in peace who travels
2 sinlessly along the way Love shows
3 him. For Love walks WITH him there,
4 PROTECTING him from fear. And he will see
5 ONLY the sinless, who can NOT attack.
6 T 23 A 3. Walk you in glory, with your head
7 held high, and fear no evil. 4 The
8 innocent are safe, because they SHARE
9 their innocence. Nothing they see is harmful,
10 for their AWARENESS of the truth releases
11 everything from the illusion of harmfullness.
12 And what SEEMED harmful now
13 stands shining in their innocence,
14 released from sin and fear, and happily
15 returned to love. They share the
16 strength of love BECAUSE they looked
17 on innocence. And every error
18 disappeared, because they saw it not.
19 Who looks for glory finds it where
20 it IS. Where COULD it be 5 but in the
21 innocent? (820)639
22 T 23 A 4. Let not the little nuisances and
23 interferers pull you toward littleness.
24 There CAN be no attraction of guilt in
25 innocence. Think what a happy

4
The Urtext manuscript has a comma here, but all other versions make it a period, including the Notes.
5
Ur inserts comma

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(N 11:024)(Ur 820)
1 world you walk, with truth beside you! Do
2 not give up this world of freedom, for a
3 little sigh of seeming sin, nor for
4 a tiny stirring of guilt's attraction.
5 Would you, for all these little and meaningless
6 distraction, 6 lay Heaven aside? Your
7 destiny and purpose are far beyond them,
8 in the clean peace where littleness does
9 not exist. Your purpose is at variance with
10 littleness of any kind. And so it is at
11 variance with sin.
12 T 23 A 5. Let us not let littleness lead
13 God's Son into temptation. His
14 glory is BEYOND it, measureless and
15 timeless as is Eternity. Do not let
16 time intrude upon your sight of him.
17 Leave him not frightened and alone in his
18 temptation. But help him rise
19 above it, and perceive the light of
20 which he is a part. YOUR innocence will
21 light the way to his, and so is YOURS
22 protected, and KEPT in your awareness.
23 For who can know his glory, and
24 perceive the little and the weak about
25 him? Who can walk trembling in a

6
Ur rewrites this as “for all these meaningless distractions,”

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(N 11:025)(Ur 820)
1 fearful world, and realize that Heaven's glory
2 shines in him?
3 T 23 A 6. Nothing around you but is PART
4 of you. Look on it lovingly, and see the
5 light of Heaven in it. So will you come
6 to understand all that is given you. In
7 kind forgiveness will the world sparkle and
8 shine, and everything you once thought
9 sinful now will be re-interpreted as
10 part of Heaven. How beautiful it is
11 to walk, clean and redeemed and
12 happy, through a world in bitter need
13 of the redemption that your innocence
14 bestows upon it! 7 What can you
15 value MORE than this? For here
16 is YOUR salvation and YOUR freedom. And it
17 MUST be complete, if YOU would
18 recognize it.(821 )640
19
20
21
22
23

7
The Urtext manuscript does not have an exclamation point here, just a period. However, both the Notes and the HLC do have an exclamation
point, suggesting it was omitted in error.

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T 23 B. The Irreconcilable Beliefs (*N 1652 11:27)


(N 11:026)(Ur 821)
1 T 23 B 1. The 8 memory of God comes to the quiet
2 mind. It CANNOT come where there is conflict,
3 for a mind at war against itself remembers
4 not Eternal Gentleness. The means of war
5 are NOT the means of peace. And what the
6 warlike would remember is NOT love. War
7 is impossible unless belief in VICTORY is
8 cherished. Conflict WITHIN you MUST
9 imply that you believe the ego has the power
10 TO BE VICTORIOUS. Why else would you
11 identify with it? Surely you realize the
12 ego IS at war with God. Certain it is
13 it HAS no enemy. But just as
14 certain is its fixed belief it has
15 an enemy that it MUST overcome, and
16 WILL SUCCEED.
17 T 23 B 2. Do you not realize a war against
18 yourself would BE a war on God? Is
19 victory CONCEIVABLE? And, if it were, is this
20 a victory that you would WANT? The death
21 of God, if it were possible, would be YOUR death.
22 Is this a VICTORY? The ego ALWAYS marches
23 to defeat, BECAUSE it thinks that triumph
24 over you is possible. And God thinks
25 otherwise. This is no war. Only the mad

8
Ur inserts “June 20, 1967

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(N 11:027)(Ur 821-822)
1 belief the Will of God can be attacked and
2 overthrown. You may IDENTIFY with this
3 belief, but never will it be more than
4 madness. And fear will reign in madness, and
5 will SEEM to have succeeded in replacing replaced love there.
6 This is the conflict's PURPOSE. And to those who
7 think that it is possible, the means seem real.
8 T 23 B 3. Be certain that it is impossible
9 God and the ego, or yourself and it, will
10 EVER meet. You SEEM to meet, and make
11 your strange alliances, on grounds that have
12 no meaning. For your beliefs converge
13 upon the body, the ego's chosen home, which you
14 believe is YOURS. You meet at first of
15 a mistake,-- an error in your self-
16 appraisal. The ego joins with an ILLUSION
17 of yourself you SHARE with it. And yet,
18 illusions cannot join. They ARE the
19 same, and they are nothing. Their joining
20 lies in nothingness; (822)641 two are as meaningless
21 as one, or as a thousand. The ego joins
22 with nothing, BEING nothing. The victory it
23 seeks is meaningless as is itself.
24 T 23 B 4. Brothers, the war against yourself
25 is almost over. The journey's end is at the

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(N 11:028)(Ur 822)
1 place of peace. Would you not now ACCEPT
2 the peace offered you here? This enemy you fought
3 as an INTRUDER on your peace is here
4 transformed before your sight into the GIVER of
5 your peace. Your “enemy” was God Himself, to
6 Whom all conflict, triumph, and attack of
7 ANY kind are all unknown. He
8 loves you perfectly, completely, and
9 eternally. The Son of God at war with his
10 Creator is a condition as ridiculous
11 as nature roaring at the wind in anger, and
12 proclaiming that it is part of itself no
13 longer.
14 T 23 B 5. Could nature possibly ESTABLISH this. 9
15 and make it true? Nor IS 10 it up to you
16 to say what shall be part of you, and
17 what is kept apart. The war against
18 yourself was undertaken to teach the Son
19 of God that he is NOT himself, and NOT
20 his Father's Son. For this, the memory
21 of his Father MUST be forgotten. It
22 IS forgotten in the body's life, and, if you think
23 you ARE a body, you will believe you HAVE
24 forgotten it. But truth can never
25 be forgotten by ITSELF. And you have NOT

9
Ur inserts a comma
10
Initially underlined, the underline is scratched out in the Notes.

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(N 11:029)(Ur 822-823)
1 forgotten what you are. Only a strange illusion
2 of yourself, a wish to triumph OVER what
3 you are, remembers not.
4 T 23 B 6. The war against yourself is but the battle
5 of two illusions, struggling to make them
6 DIFFERENT from each other, in the belief the one which
7 conquers will be true. There IS no conflict
8 between them and the TRUTH. Nor ARE they
9 different from each other. Both are NOT true.
10 And so it matters not what form they
11 take. What made them is insane, and
12 they remain part of what made
13 them. Madness holds out no
14 menace to reality, and has no influence
15 upon it. Illusions CANNOT triumph
16 over truth, nor can they (823)642 threaten it in
17 any way. And the reality which they deny is
18 NOT a part of them.
19 T 23 B 7. What YOU remember IS a part of
20 you. For you MUST be as God created
21 you. Truth does not fight against illusion,
22 nor do illusions fight against the truth.
23 Illusions battle ONLY with themselves.
24 Being fragmented, they fragment. But
25 truth is indivisible, and FAR beyond their

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(N 11:030)(Ur 823)
1 little reach. You will remember what you know
2 when you have learned you CANNOT be in
3 conflict. One ILLUSION about yourself
4 can battle with another, yet the war of two
5 illusions is a state where NOTHING HAPPENS.
6 There is no victor, and there is no victory. And truth
7 stands radiant, APART from conflict, untouched
8 and quiet, in the peace of God.
9 T 23 B 8. Conflict must be between two
10 FORCES. It can NOT exist between one
11 power and nothingness. There is nothing you
12 COULD attack that is not part of you.
13 And, BY attacking it, you make two
14 illusions of yourself, IN CONFLICT with each
15 other. And this occurs whenever you
16 look on ANYTHING that God created
17 with anything but love. Conflict is
18 fearful, for it is the birth of fear. Yet
19 what is born of nothing cannot WIN
20 reality through battle. Why would you fill your
21 world with conflicts with yourself? Let all this
22 madness be undone for you, and turn in peace
23 to the remembrance of God, still shining in
24 your quiet mind.
25 T 23 B 9. See how the conflict of illusions

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(N 11:031)(Ur 823-824)
1 disappears, when it is brought to truth! For
2 it seems real ONLY as long as it
3 is seen as war between CONFLICTING
4 truths, the conqueror to be the truer, the
5 MORE real, the VANQUISHER of the illusion
6 that was LESS 11 real, MADE an illusion by
7 defeat. For conflict is the choice BETWEEN
8 illusions, one to be crowned as real,
9 the other vanquished and despised. Here
10 will the Father NEVER be remembered. Yet
11 NO illusion can invade His home, and
12 drive Him out of what He loves
13 forever. And what He loves MUST be
14 forever quiet and at peace, BECAUSE it (824)643 is
15 His home. And you who are beloved
16 of Him are no illusions, being as true
17 and holy as Himself.
18 T 23 B 10. The stillness of your certainty of
19 Him and of yourself is home to both of
20 you, who dwell as one, and NOT apart.
21 Open the doors of His most holy home,
22 and let forgiveness sweep away all
23 trace of the belief in sin that keeps
24 God homeless, and His Son with Him.
25 You are not strangers in the house of God.

11
Ur does not emphasize this word

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(N 11:032)(Ur 824)
1 Welcome your brother to the home where God
2 has set him in serenity and peace, and
3 dwells with him. Illusions have no place
4 where Love abides, protecting you from
5 EVERYTHING that is not true. You dwell in peace
6 as limitless as its Creator. And
7 EVERYTHING is given those who would
8 remember Him.
9 T 23 B 11. Over His home the Holy Spirit watches,
10 sure that its peace can never BE
11 disturbed. How can the resting place of God
12 turn on itself, and seek to overcome the
13 One Who dwells there? And think
14 what happens when the house of
15 God perceives itself divided. The
16 altar disappears, the light grows
17 dim, the temple of the Holy One
18 becomes a house of sin. And
19 nothing is remembered, EXCEPT
20 illusions. Illusions CAN conflict,
21 because their forms ARE different. And they
22 do battle ONLY to establish which
23 FORM is true.
24 T 23 B 12. Illusion meets illusion;
25 truth, itself. The meeting of illusions

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(N 11:033)(Ur 824)
1 leads to war. Peace looking on itself
2 EXTENDS itself. War is the condition
3 in which fear is born, 12 and grows and seeks to
4 dominate. Peace is the state where
5 love abides, and seeks to share
6 itself. Conflict and peace are opposites;
7 where one abides, the other CANNOT be;
8 where either goes, the other disappears.
9 So is the memory of God obscured in
10 minds that have become illusion's
11 battleground. Yet far beyond this
12 senseless war it shines, ready to BE
13 remembered when you side with peace.
14
15
16
17
18
19
20
21
22
23
24 (825)644
25
26

12
The comma is scratched out in the Notes

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T 23 C. The Laws of Chaos (*N 1660 11:35)


(N 11:034)(Ur 825)
1 T 23 C 1. The 13 “laws of chaos” CAN be brought
2 to light, though NEVER understood. Chaotic
3 laws are hardly meaningful, and therefore
4 out of reason's sphere. Yet they
5 APPEAR to constitute an obstacle
6 to reason and to truth. Let us, then,
7 look upon them calmly, that we
8 may look BEYOND them, understanding
9 what they ARE, NOT what they
10 would maintain. It IS essential it
11 be understood what they are FOR, because it is
12 their PURPOSE to make meaningless, and
13 to ATTACK the truth. Here are the laws
14 that rule the world you made. And
15 yet they GOVERN 14 nothing, and need
16 NOT be broken; merely looked
17 upon and gone beyond.
18 T 23 C 2. The first chaotic law is that
19 the truth is different for everyone.
20 Like all these principles, this one maintains
21 that each is separate, and has a
22 different set of thoughts which
23 SETS HIM OFF from others. This principle
24 evolves from the belief there is a hierarchy
25 of illusions; some are MORE valuable,

13
Ur inserts “June 28, 1967”
14
Ur does not emphasize this word

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(N 11:035)(Ur 825-826)
1 and THEREFORE true. And each establishes this FOR
2 HIMSELF, and MAKES it true by
3 his attack on what another
4 values. This is justified BECAUSE the
5 values differ. And those who
6 hold them SEEM 15 to be unlike, and THEREFORE
7 enemies.
8 T 23 C 3. Think how this SEEMS to
9 interfere with the first principle of
10 miracles. For this establishes
11 degrees of TRUTH among illusions,
12 making it appear that some are
13 HARDER to be overcome than others.
14 If it were realized that they are all the
15 same and EQUALLY untrue, it would
16 be easy, then, to understand that
17 miracles apply to ALL of them.
18 Errors of ANY kind can be corrected,
19 BECAUSE they are untrue. When brought
20 to truth, instead of to each other, 16 they
21 merely disappear. No PART of nothing
22 CAN 17 be more resistant to the truth
23 than can another.(826)645
24 T 23 C 4. The second law of chaos, dear
25 indeed to every worshipper of sin, is

15
Originally underlined, the underline is scratched out in the Notes
16
Ur emphasizes “TO EACH OTHER”
17
Originally underlined, the underline is scratched out in the Notes

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(N 11:036)(Ur 826)
1 that each one MUST sin, and therefore DESERVES
2 attack and death. This principle, closely
3 related to the first, is the demand that
4 errors call for punishment, and NOT
5 correction. For the DESTRUCTION of the one
6 who makes the error places him BEYOND
7 correction, and beyond forgiveness. What
8 he has done is thus interpreted
9 as an irrevocable sentence on himself,
10 which God Himself is powerless to
11 overlook. Sin cannot BE remitted,
12 being the belief the Son of God can
13 make mistakes for which his own
14 destruction becomes inevitable.
15 T 23 C 5. Think what this SEEMS to do
16 to the relationship between the Father and the
17 Son. Now it appears that they
18 can NEVER be One again. For
19 One must ALWAYS be condemned,
20 AND BY THE OTHER. Now are they
21 different, and ENEMIES. And THEIR
22 relationship is one of opposition, just as the
23 separate aspects of the Son meet ONLY to
24 conflict, but NOT to join. One becomes
25 weak, the other strong by his 18 DEFEAT.

18
The words “BY HIS” are emphasized in the Ur

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(N 11:037)(Ur 826)
1 And fear of God, and of each other, now
2 appears as sensible, made real by
3 what the Son of God has done, both
4 to himself AND his Creator.
5 T 23 C 6. The arrogance on which the laws
6 of chaos stand could not be more
7 apparent than emerges here. Here is
8 a principle which would define
9 what the CREATOR of reality must be;
10 what He MUST think, and what He
11 must believe; and how He must
12 RESPOND, believing it. It is not
13 seen as even necessary that He
14 be ASKED 19 about the truth of what
15 has been established for His
16 belief. His Son can TELL Him
17 this, and He has but the choice
18 whether to take his word for it,
19 or be mistaken.
20 T 23 C 7. This leads directly to the third
21 preposterous belief that seems to make
22 chaos eternal. For, if God
23 cannot BE mistaken, then He
24 must accept His Son's belief in
25 what he is, and HATES 20 him for it.

19
Ur does not emphasize this word
20
Ur has “HATE”

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(N 11:038)(Ur 826-827)
1 See how the fear of God is REINFORCED by
2 this third principle. Now it becomes
3 IMPOSSIBLE to turn to Him for help in
4 misery. For now He has become the
5 “enemy” Who “caused” it, and to
6 Whom appeal is useless. Nor can
7 salvation lie within the Son, (827)646 whose
8 every aspect seems to be at war with
9 Him, 21 and JUSTIFIED in its attack.
10 T 23 C 8. And now is conflict made
11 inevitable, and beyond the help of God.
12 And now salvation MUST remain
13 impossible, because the Savior HAS
14 become the enemy. There can be NO
15 release and NO escape. Atonement
16 thus becomes a myth, and vengeance,
17 NOT forgiveness, is the Will of God.
18 From where all this begins, there IS no
19 sight of help that can succeed.
20 ONLY destruction can BE the outcome.
21 And God Himself SEEMS to be siding
22 with it, to overcome His Son. Think
23 not the ego will enable you to find ESCAPE
24 from what it wants. THAT is the function
25 of this course, which does NOT value what

21
The Urtext does not capitalize “him” here although the HLC and FIP both do. Since the pronoun rather clearly refers to God, capitalization does
seem to be consistent with Schucman's style conventions and its omission appears to be inadvertent.

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(N 11:039)(Ur 827-828)
1 the ego cherishes.(828)647
2 T 23 C 9. The 22 ego values only what it
3 TAKES. This leads to the fourth law of
4 chaos which, if the others are accepted,
5 MUST be true. This seeming law is the
6 belief you HAVE what you have taken. By
7 this, another's loss becomes your gain, and
8 thus it fails to recognize that you
9 can never “take away” save from
10 YOURSELF. Yet all the other laws
11 must lead to this. For enemies do
12 NOT give willingly to one another, nor would
13 they seek to SHARE the things they value.
14 And what your ENEMIES would keep
15 from you must BE worth having, just
16 BECAUSE they keep it hidden from your sight.
17 T 23 C 10. All of the mechanisms of
18 insanity madness are seen emerging
19 here. The “enemy,” made strong by
20 keeping hidden the valuable inheritance
21 which should be yours; your JUSTIFIED
22 possession 23 and attack for what has
23 been withheld; and the inevitable loss the
24 enemy MUST suffer, to save YOURSELF.
25 Thus do the guilty ones protest their

22
Ur inserts “June 29, 1967”
23
Ur inserts comma

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(N 11:040)(Ur 828-829)
1 innocence. Were they not forced into this
2 foul attack by the unscrupulous behavior of
3 the enemy, they would respond with
4 only kindness. But, in a savage
5 world, the kind cannot survive. So
6 they MUST take, or else be taken
7 FROM.
8 T 23 C 11. And now there is a vague,
9 unanswered question, not yet “explained.”
10 What IS this precious thing, this
11 priceless pearl, this hidden secret
12 treasure, to be wrested in righteous
13 wrath from this most treacherous and
14 cunning enemy? It must be
15 what you want, and never found.
16 And now you “understand” the reason
17 WHY you found it not. For it was
18 TAKEN from you by the enemy, and hidden
19 where you would not think to look.
20 He hid it in his BODY, making it the
21 cover for his guilt; the hiding
22 place for what belongs to YOU.(829)648
23 T 23 C 12. Now must his body be
24 destroyed and sacrificed, that you
25 may find 24 that which BELONGS to you.

24
Ur replaces “find” with “have”

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(N 11:041)(Ur 829)
1 His treachery DEMANDS his death, that YOU
2 may live. And you attack only in self-
3 defense. But what is it you want, that
4 NEEDS his death? Can you be sure your
5 murderous attack IS justified, unless
6 you know what it is FOR? And here
7 a final principle of chaos comes to
8 the “rescue.” It holds there is a SUBSTITUTE for
9 love. This is the “magic” that will cure
10 all of your pain; the missing factor in your
11 madness THAT MAKES IT SANE. THIS
12 is the reason why you must attack. HERE 25
13 is what makes your vengeance justified.
14 T 23 C 13. Behold, unveiled, the ego's
15 secret gift, torn from your brother's body;
16 hidden there in malice and in hatred for
17 the one to whom the gift belonged. 26 HE
18 would deprive you of the secret
19 ingredient which would give meaning
20 to your life. The substitute for love, born of
21 your enmity to one another, MUST be
22 salvation. IT has no substitute, and
23 there IS only one. And ALL
24 relationships have but the purpose of seizing
25 it, and making it your own. Never is

25
Originally underlined, the underline is scratched out in the Notes
26
Ur has “belongs” instead of “belonged”

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(N 11:042)(Ur 829-830)
1 your possession made complete. And never
2 will your brother cease his own attack on YOU,
3 for what you stole. Nor will God end
4 His vengeance upon both, for, in His
5 madness, HE must have this substitute for
6 Him love, and kill you both.
7 T 23 C 14. You who believe you walk in
8 sanity, with feet on solid ground, and
9 through a world where meaning CAN be
10 found, consider this: These ARE the
11 laws on which your “sanity” appears
12 to rest. These ARE the principles which make
13 the ground beneath your feet seem solid.
14 And it IS here you look for meaning.
15 These are the laws YOU made for your
16 salvation. They hold in place the
17 substitute for Heaven that you prefer. This
18 is their PURPOSE; they were MADE for this.
19 There is no point in asking what they (830)649 27
20 MEAN. 28 This is apparent. The MEANS of
21 madness MUST be insane. Are you as
22 certain that you realize the GOAL is madness?
23
24
25

27
Ur inserts “June 30, 1967”
28
Ur omits emphasis on this word

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(N 11:043)(Ur 830)
1 T 23 C 15. NO-ONE wants madness, nor does
2 anyone cling to his madness if he sees that
3 this is what it IS. What PROTECTS madness
4 is the belief THAT IT IS TRUE. It is the FUNCTION of
5 insanity to TAKE THE PLACE of truth. It must
6 be seen AS truth, to be believed. And, if
7 it IS the truth, then must its opposite, which
8 was the truth before, be madness now. Such
9 a reversal, COMPLETELY turned around,
10 with madness sanity, illusions true,
11 attack a kindness, hatred love, and
12 murder benediction, IS the goal the laws 29 of
13 chaos serve. These are the means by which
14 the laws of God APPEAR to be reversed. Here
15 do the laws of sin APPEAR to hold love
16 captive, and let sin go free.
17 T 23 C 16. These do not SEEM to be the goals of
18 chaos. For, by the great reversal, they
19 appear to be the laws of ORDER. How
20 could it NOT be so? Chaos is
21 lawlessness, and HAS no laws. To be
22 believed, its SEEMING laws must
23 be perceived as REAL. Their goal of
24 madness MUST be seen as sanity.
25 And fear, with ashen lips and sightless

29
Ur replaces “laws” with “goals”

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(N 11:044)(Ur 830-831)
1 eyes, blinded and terrible to look upon,
2 is lifted to the throne of love, its dying
3 conqueror, its substitute, the savior from
4 salvation. How lovely do the laws of
5 fear make death appear! Give thanks
6 unto the hero on love's throne, who saved
7 the Son of God for fear and death!
8 T 23 C 17. And yet, how can it be
9 that laws like these can BE believed?
10 There is a strange device that makes
11 this possible. Nor is it unfamiliar; we
12 have seen how it APPEARS to function
13 many times before. In truth, it does
14 NOT function, yet in dreams, where
15 ONLY shadows play the major roles, it
16 seems most powerful. No law of
17 chaos COULD compel belief, but
18 for the emphasis on form, and 30 DISREGARD
19 OF CONTENT. No-one who thinks that
20 one of them is true SEES WHAT IT
21 SAYS. Some FORMS it takes seem (831)650
22 to have meaning, and that is all.
23 T 23 C 18. How can some FORMS of
24 murder NOT mean death? Can an
25 attack in ANY form be love? What FORM

30
Ur adds emphasis to “AND”

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(N 11:045)(Ur 831)
1 of condemnation is a blessing? Who makes his
2 Savior powerless, and FINDS salvation?
3 Let not the FORM of the attack on him deceive
4 you. You CANNOT seek to harm him, and be
5 saved. Who can find SAFETY from
6 attack by turning on himself? How
7 can it matter what the FORM this madness
8 takes? It is a judgment that
9 defeats ITSELF, condemning what it
10 says it wants to save. Be not deceived
11 when madness takes a form you think is
12 lovely. What is intent on your destruction,
13 is NOT your friend.
14 T 23 C 19. You would maintain, and think it
15 true, that you do NOT believe such
16 senseless laws, nor act upon them.
17 And, when you look at what they
18 SAY, they CANNOT be believed. Brothers,
19 you DO believe them. For how else
20 could you PERCEIVE the form they take, with
21 content such as this? Can ANY
22 form of this be tenable? Yet you
23 believe them FOR the forms they take,
24 and DO NOT RECOGNIZE the content. IT
25 never changes. Can you paint rosy lips

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(N 11:046)(Ur 831-832)
1 upon a skeleton, dress it in loveliness,
2 pet it and pamper it, AND MAKE IT LIVE?
3 And can you be content with an illusion
4 that YOU are living?
5 T 23 C 20. There IS no life outside of
6 Heaven. Where God created life, there
7 life must be. In ANY state apart from
8 Heaven, life is illusion. At best, it
9 SEEMS like life; at worst, like death.
10 Yet both are judgments on what is
11 NOT life, equal in their inaccuracy and
12 lack of meaning. Life not in Heaven
13 is impossible, and what is NOT 31 in Heaven
14 is not ANYWHERE. Outside of Heaven,
15 only the conflict of illusions stands;
16 senseless, impossible, and beyond ALL 32
17 reason, and yet perceived as an
18 eternal BARRIER to Heaven. Illusions
19 ARE but forms. Their content is NEVER true.(832)651
20 T 23 C 21. The laws of chaos govern ALL
21 illusions. Their forms conflict, making
22 it SEEM quite possible to value some
23 above the others. Yet each one rests
24 as surely on the belief the laws of
25 chaos ARE the laws of order, as do the others.

31
The emphasis is crossed out
32
The emphasis is crossed out

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(N 11:047)(Ur 832)
1 Each one upholds these laws completely, offering
2 a certain witness that these laws are true.
3 The seeming gentler FORM of the attack is
4 no less certain in its witnessing, OR
5 ITS RESULTS. Certain it is illusions will
6 bring fear, because of the beliefs that
7 they imply, NOT for their form. And
8 lack of faith in ANY form in love, in
9 ANY form, attests to chaos AS REALITY.
10 T 23 C 22. From the belief in sin, the faith in
11 chaos MUST follow. It is BECAUSE
12 it follows that it seems to be a
13 logical conclusion; a valid step
14 in ordered thought. The steps to
15 terror chaos DO follow neatly from their
16 starting-point. Each is a different
17 form in the progression of truth's
18 reversal, leading still deeper into
19 terror, and AWAY from truth. Think
20 not one step is smaller than
21 another, nor that from one the
22 return is easier. 33 The whole descent
23 from Heaven lies in each one. And
24 where your thinking starts, there must
25 it end.

33
Ur replaces this with “return from one is easier.’

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(N 11:048)(Ur 832)
1 T 23 C 23. Brothers, take not one step in the
2 descent to hell. For, HAVING 34 taken
3 one, you will NOT RECOGNIZE the others 35 for what
4 they are. And they WILL follow. Attack
5 in ANY form has placed your foot
6 upon the twisted stairway that leads
7 FROM Heaven. Yet, any instant, it
8 is possible to have this all undone. How
9 can you know whether you chose the
10 stairs to Heaven or the way to hell?
11 Quite easily. What do you feel? Is
12 peace in your awareness? Are you CERTAIN
13 which way you go? And are you sure
14 the goal of Heaven CAN be reached?
15 If not, you walk alone. Ask, then, your
16 Friend to JOIN with you, and GIVE you certainty
17 of where you go.
18
19
20
21
22
23
24
25 (833)652

34
The emphasis is crossed out
35
Ur changes “others” to “rest”

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T 23 D. Salvation Without Compromise (*N 1674 11:49)


(N 11:049)(Ur 833)
1 T 23 D 1. Is 36 it not true you do NOT recognize
2 atta some of the forms attack can
3 take? If it is true attack in ANY form
4 will hurt you, and will do so just as much
5 as in another form which you DO recognize, then
6 it MUST follow that you do not always
7 RECOGNIZE the source of pain. ATTACK IN
8 ANY FORM IS EQUALLY DESTRUCTIVE. Its
9 PURPOSE 37 does not change. Its sole
10 intent is murder, and what FORM of
11 murder can serves to cover the massive
12 guilt and frantic fear of punishment the
13 murderer MUST feel? He may deny
14 he IS a murderer, and justify his savagery
15 with smiles as he attacks. T 23 D 2. Yet he will
16 suffer, and will look on his intent in
17 nightmares, where the smiles are gone, and
18 where the purpose rises to meet his horrified
19 awareness, and to pursue him still. For no-one
20 THINKS 38 of murder, and escapes the guilt the
21 THOUGHT 39 entails. If the INTENT is death,
22 what matter the form it takes? Is death
23 in ANY form, however lovely and even
24 charitable it may SEEM to be, a blessing
25 and a sign the Voice for God speaks through you to your

36
Ur inserts “July10, 1967”
37
The emphasis is crossed out
38
The emphasis is crossed out
39
Ur omits emphasis

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(N 11:050)(Ur 833-834)
1 brother? The wrapping does not make the gift you
2 give. An empty box, however beautiful and
3 gently given, still contains nothing. 40 And
4 neither the receiver NOR THE GIVER is long deceived.
5 WITHHOLD forgiveness from your brother, and you ATTACK
6 him. You GIVE him nothing, and receive of
7 him but what you gave.
8 T 23 D 3. Salvation is no compromise of any
9 kind. To compromise is to accept but
10 PART of what you want; to take a little,
11 and GIVE UP the rest. Salvation gives up
12 nothing. It is complete for everyone.
13 Let the IDEA of compromise but enter, and
14 the awareness of salvation's PURPOSE is
15 lost, because it is not recognized. It is
16 DENIED where compromise has been
17 accepted. For compromise is the belief
18 SALVATION is impossible. It would
19 maintain you can attack a little, love a
20 little, AND KNOW THE DIFFERENCE. Thus it
21 would (834)653 teach a little of the same can
22 still be different, and yet? the same remain intact,
23 as one. Does this make sense? Can it
24 BE understood?
25 T 23 D 4. This course is easy just BECAUSE it

40
Ur uses a comma instead of a full stop here

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(N 11:051)(Ur 834)
1 makes no compromise. Yet it SEEMS difficult
2 to those who still believe that COMPROMISE 41 is
3 possible. They do NOT see that, if it
4 is, SALVATION IS ATTACK. Yet it is
5 certain the belief that 42 salvation is impossible can
6 NOT sup uphold a quiet, calm assurance
7 it has come. Forgiveness cannot BE withheld
8 a little. Nor is it possible to attack
9 for this and love for that, and UNDERSTAND
10 forgiveness. Would you not WANT to recognize
11 assault upon your peace in ANY form,
12 if only thus does it become impossible
13 that YOU lose sight of it? It CAN be
14 kept shining before your vision, forever
15 clear and NEVER out of sight, if YOU defend it not.
16 T 23 D 5. Those who believe that peace
17 can BE defended, and that attack is JUSTIFIED
18 on its behalf, can NOT perceive it
19 lies within them. How COULD they
20 know? Could they ACCEPT forgiveness
21 side by side with the belief that
22 murder takes some forms by which
23 their peace is SAVED? Would they
24 be WILLING to accept the fact their savage
25 purpose is directed against themselves?

41
Ur does not emphasize this word
42
There are several words crossed out and replaced here … but it seems no change was really made in the end

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(N 11:052)(Ur 834)
1 No-one unites with enemies, nor is at one with
2 them in purpose. And no-one COMPROMISES
3 with an enemy but hates him still, for
4 what he KEPT from him. Mistake not
5 truce for peace, nor compromise for the
6 ESCAPE from conflict.
7 T 23 D 6. To be RELEASED from conflict means
8 that IT IS OVER. The door is open; you have LEFT
9 the battleground. You have NOT lingered there
10 in cowering hope, because the guns are stilled
11 an instant and the fear that haunts the
12 place of death is not apparent, that it
13 will not return. There IS no place of safety
14 in a battleground. You can look down on it
15 in safety from above, and NOT be touched.
16 But, from within it, you can find NO
17 Safety there. Not one tree left standing
18 still will shelter you. And Not one
19 illusion of safety and protection stands against the
20 faith in murder. Here stands the body,
21 torn between (835)654 the natural desire to communicate,
22 and the unnatural intent to murder and to die.
23 T 23 D 7. Think you the FORM that murder takes
24 can offer safety? Can guilt be
25 ABSENT from a battlefield? Do not remain

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T 23 E. The Fear of Life (*N 1678 11:52)


(N 11:053)(Ur 835)
1 in conflict, for there IS no war without attack.
2 T 23 E 1. The fear of God is fear of life, and 43 NOT of death.
3 Yet He remains the only place of safety.
4 In Him is no attack, and no illusion in
5 any form stalks Heaven. Heaven is WHOLLY
6 true. No difference enters. And
7 what is ALL the same can not conflict.
8 You are NOT asked to fight AGAINST your
9 wish to murder. But you ARE asked to
10 realize the FORM it takes conceals the
11 SAME intent. And it is THIS you fear, and
12 NOT the form.
13 T 23 E 2. What is NOT love IS murder.
14 What is not loving MUST be an attack.
15 EVERY illusion is an assault on truth.
16 And every one does violence on to the
17 IDEA of love, because it SEEMS to
18 be of equal truth. What can be
19 EQUAL to the truth, yet different? Murder
20 and love are incompatible. Yet, if
21 they BOTH are true, then must they
22 be the SAME, and indistinguishable from
23 one another. So WILL they be, to those
24 who see God's Son a body. For
25 it is NOT the body that is like the Son's

43
The glyph for “and” here may be crossed out in the Notes manuscript, it is not entirely clear

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(N 11:054)(Ur 835-836)
1 Creator. And what is lifeless cannot
2 BE the Son of Life.
3 T 23 E 3. How can a body be extended
4 to hold the universe? Can IT create,
5 and BE what it creates? And can
6 it offer its creation ALL that it is,
7 and NEVER suffer loss? God does not
8 share His function with a body. He
9 GAVE the function to create unto His
10 Son, BECAUSE it is His Own. It is NOT
11 sinful to believe the function of the Son is
12 murder. But it IS insanity.
13 What is the same can HAVE no different
14 function. Creation is the means for
15 God's extension. And what is His
16 MUST be His Son's as well. Either
17 the Father AND the Son are murderers, or
18 neither is. Life makes not death,
19 creating like itself.(836)655
20 T 23 E 4. The lovely light of your relationship IS like
21 the love of God. It cannot yet assume
22 the holy function God gave His
23 Son, for your forgiveness of one another
24 is not complete as yet. And
25 so it cannot be extended to all

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(N 11:055)(Ur 836)
1 ALL creation. Each form of murder and
2 attack that still attracts you, and that you
3 do not recognize for what it is, limits
4 the healing and the miracles you HAVE the power
5 to extend to all. Yet does the Holy Spirit
6 understand how to increase your little gifts,
7 and make them mighty. Also does He
8 understands how your relationship is raised
9 ABOVE the battleground, IN it no more.
10 T 23 E 5. This is your part; to realize that
11 murder, in ANY form, is NOT your will. The OVERLOOKING
12 of the battleground is now your purpose. Be
13 lifted up, and from a higher place,
14 look down upon it. From there, will
15 your perspective be quite different. Here,
16 in the midst of it, it DOES seem real.
17 Here you have CHOSEN to be part of it. Here
18 murder IS your choice. Yet, from above, the
19 choice is miracles, INSTEAD of murder.
20 And the perspective COMING FROM this
21 choice shows you the battle is NOT real, and
22 easily escaped. Bodies may battle, but
23 the clash of forms is meaningless. And it
24 IS over, when you realize it never was begun.
25 T 23 E 6. How can a battle be perceived

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(N 11:056)(Ur 836-837)
1 as nothingness, when you ENGAGE in it? How
2 can the truth of miracles be RECOGNIZED, if
3 murder is your choice? When the temptation to attack
4 rises to make your mind darkened and
5 murderous, remember you CAN see the battle from
6 above. Even in forms you do NOT recognize,
7 the signs you know. There is a stab of pain,
8 a twinge of guilt, and, above all, a LOSS
9 OF PEACE. This you know well. When it occurs,
10 leave not your place on high, but quickly
11 choose a miracle INSTEAD of murder.
12 And God Himself and all the lights in 44
13 Heaven, with Him, will gently lean to you,
14 and hold you up. For you have chosen to remain
15 where He would have you. And NO illusion c
16 an attack the peace of God TOGETHER with His Son. (837)656
17 T 23 E 7. See no-one from the battleground,
18 for there you look on him from nowhere. You have
19 NO reference point from where to look, where
20 meaning can be given what you see.
21 For only bodies COULD attack and
22 murder, and if this is your purpose, then
23 you MUST be one with them. Only a PURPOSE
24 unifies, and those who share a purpose have a mind as one.
25 The body HAS no purpose of
26 itself. itself, and MUST be solitary. From

44
Ur replaces “in” with “of”

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(N 11:057)(Ur 837)
1 below, it cannot BE surmounted. From above,
2 the limits it exerts on those in battle still,
3 are gone and NOT perceived. The body stands
4 between the Father and the Heaven He created for
5 His Son. BECAUSE it has no purpose.
6 T 23 E 8. Think what is given those who
7 share their Father's purpose, and who KNOW
8 that it is theirs! They want for nothing.
9 Sorrow of any kind is inconceivable. Only
10 the Light they love is in awareness, and only
11 Love shines upon them forever. It is their
12 past, their present, and their future. Always the
13 same, eternally complete, and wholly
14 shared. (And) they KNOW it is impossible
15 their happiness could EVER suffer
16 change of any kind. Perhaps you think the
17 battleground CAN offer something that you
18 can win. CAN it be anything that
19 offers you a perfect calmness, and a sense of
20 love so deep and quiet that no touch of
21 doubt can EVER mar your certainty? And
22 that will last forever?
23 T 23 E 9. Those with the strength of God in their
24 awareness could never THINK of battle.
25 What COULD they gain win but LOSS of their

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(N 11:058)(Ur 837)
1 perfection? For everything fought for on the
2 battleground is of the body; something it
3 seems to offer or to own. No-one who
4 knows that he has everything could seek
5 for limitation, nor COULD he value
6 the body's offerings. The senselessness of
7 conquest is quite apparent from the quiet
8 sphere above the battleground. What
9 can conflict with everything? And
10 what is there that offers LESS yet could
11 be wanted MORE? Who, with the love of God
12 upholding him, could find the choice of
13 miracles or murder hard to make?
14
15
16
17
18
19
20
21
22
23
24
25 (838)657

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A Course in Miracles Volume I Chapter 24 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 24 - SPECIALNESS AND SEPARATION ........................................................................................... 1


T 24 A. Introduction (*N 1684 11:59).................................................................................................... 1
(N 11:059)(Ur 838) .............................................................................................................................. 1
T 24 B. Specialness as a Substitute for Love (*N 1685 11:60) ............................................................. 2
(N 11:060)(Ur 838-839)....................................................................................................................... 2
(N 11:061)(Ur 839) .............................................................................................................................. 3
(N 11:062)(Ur 839) .............................................................................................................................. 4
(N 11:119)(Ur 840) out of sequence .................................................................................................... 5
(N 11:118)(Ur 840) out of sequence .................................................................................................... 6
(N 11:117)(Ur 841) out of sequence .................................................................................................... 7
T 24 C. The Treachery of Specialness (*N 1695 11:70)........................................................................ 8
(N 11:70)(Ur 842) ................................................................................................................................ 8
(N 11:71)(Ur 842-843)......................................................................................................................... 9
(N 11:72)(Ur 843) .............................................................................................................................. 10
(N 11:73)(Ur 843-844)....................................................................................................................... 11
(N 11:74)(Ur 844) .............................................................................................................................. 12
(N 11:75)(Ur 844) .............................................................................................................................. 13
(N 11:76)(Ur 844-845)....................................................................................................................... 14
(N 11:77)(Ur 845) .............................................................................................................................. 15
(N 11:78)(Ur 845-846)....................................................................................................................... 16
T 24 D. The Forgiveness of Specialness (*N 1704 11:79) ................................................................... 17
(N 11:79)(Ur 847) .............................................................................................................................. 17
(N 11:80)(Ur 847) .............................................................................................................................. 18
(N 11:81)(Ur 847-848)....................................................................................................................... 19
(N 11:82)(Ur 848) .............................................................................................................................. 20
(N 11:83)(Ur 848-849)....................................................................................................................... 21
T 24 E. Specialness and Salvation (*N 1709 11:84) ............................................................................ 22
(N 11:84)(Ur 849-850)....................................................................................................................... 22
(N 11:85)(Ur 850) .............................................................................................................................. 23
(N 11:86)(Ur 850-851)....................................................................................................................... 24
(N 11:87)(Ur 851) .............................................................................................................................. 25
T 24 F. The Resolution of the Dream (*N 1713 11:88)....................................................................... 26
(N 11:88)(Ur 852) .............................................................................................................................. 26
(N 11:89)(Ur 852-853)....................................................................................................................... 27
(N 11:90)(Ur 853) .............................................................................................................................. 28
(N 11:91)(Ur 853-854)....................................................................................................................... 29
(N 11:92)(Ur 854) .............................................................................................................................. 30
(N 11:93)(Ur 854-855)....................................................................................................................... 31
T 24 G. Salvation from Fear (*N 1719 11:94)..................................................................................... 32
(N 11:94)(Ur 855) .............................................................................................................................. 32
(N 11:95)(Ur 855-856)....................................................................................................................... 33
(N 11:96)(Ur 856) .............................................................................................................................. 34
(N 11:97)(Ur 856-857)....................................................................................................................... 35
(N 11:98)(Ur 857) .............................................................................................................................. 36
(N 11:99)(Ur 857-858)....................................................................................................................... 37

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(N 11:100)(Ur 858) ............................................................................................................................ 38


(N 11:101)(Ur 858-859)..................................................................................................................... 39
T 24 H. The Meeting-Place (*N 1727 11:102) ..................................................................................... 40
(N 11:102)(Ur 859-860)..................................................................................................................... 40
(N 11:103)(Ur 860) ............................................................................................................................ 41
(N 11:104)(Ur 860-861)..................................................................................................................... 42
(N 11:105)(Ur 861) ............................................................................................................................ 43
(N 11:106)(Ur 861-862)..................................................................................................................... 44
(N 11:107)(Ur 862) ............................................................................................................................ 45
(N 11:108)(Ur 862-863)..................................................................................................................... 46
(N 11:109)(Ur 863) ............................................................................................................................ 47

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Chapter 24 - Specialness and Separation


T 24 A. Introduction (*N 1684 11:59)
(N 11:059)(Ur 838)
1 T 24 A 1. Forget 1 not that the motivation for this
2 course is the attainment and the KEEPING of the
3 state of peace. Given this state, the mind
4 is quiet, and the condition in which God is remembered
5 is attained. It is not necessary to tell Him what to
6 do. He will not fail. Where He can
7 enter, there He is already. And can it
8 be He can NOT enter where He wills to
9 be? Peace will be yours BECAUSE it is His will.
10 Can you believe a shadow can hold back
11 the Will that holds the universe secure? God
12 does not wait upon illusions to let Him
13 be Himself. No more His Son. They
14 ARE. And what illusion that idly seems
15 to drift between them has power to defeat
16 what IS Their Will?
17 T 24 A 2. To learn this course requires willingness
18 to question EVERY value that you hold. Not one can
19 be kept hidden and obscure, but it
20 will jeopardize your learning. NO belief is
21 neutral; every one has power to
22 dictate each decision you make. For a
23 decision is a CONCLUSION, based on
24 EVERYTHING that you believe. It is the OUTCOME
25 of belief, and follows it as surely as does

1
Ur inserts “July 17, 1967”

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T 24 B. Specialness as a Substitute for Love (*N 1685


11:60)
(N 11:060)(Ur 838-839)
1 suffering follow sin guilt, and freedom sinlessness.
2 There IS no substitute for peace. What God
3 creates has NO alternative. The truth
4 arises from what He knows. And your decisions
5 come from your beliefs as certainly as all
6 creation rose in His Mind BECAUSE of what
7 He knows.
8 T 24 B 1. Love IS extension. To withhold the
9 smallest gift is not to know love's purpose.
10 Love offers everything forever. Hold back
11 but ONE belief, ONE offering, and love is
12 gone, because you asked a substitute to take
13 its place. And now must war, the
14 SUBSTITUTE for peace, come with the one
15 alternative that you CAN choose for love.
16 Your CHOOSING it has given it ALL the
17 reality it seems to have. Beliefs will never
18 OPENLY attack each other, because conflicting
19 outcomes ARE impossible. But an
20 UNRECOGNIZED (839)#658 belief is a decision to war in secret,
21 where the results of conflict are kept unknown
22 and NEVER brought to reason, to be considered
23 sensible or not.
24 T 24 B 2. And many senseless outcomes
25 HAVE been reached, and meaningless decisions

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(N 11:061)(Ur 839)
1 have been made and kept hidden, to
2 become beliefs now GIVEN power to
3 direct all subsequent decisions. Do Mistake
4 you not misjudge the power of these hidden
5 warriors to disrupt your peace. For it IS
6 at their mercy while you 2 decide to leave it there.
7 The secret enemies of peace, your least decisions
8 to choose attack 3 instead of love, unrecognized and but
9 swift to challenge YOU to combat and to violence
10 far more inclusive than you think, are there
11 by your election. Do not deny their presence,
12 nor their terrible results. All that can
13 BE denied is their REALITY, but NOT their outcome.
14 T 24 B 3. All that is ever cherished as
15 a hidden belief, to be defended
16 though unrecognized, is FAITH IN SPECIALNESS.
17 This takes many forms, but ALWAYS
18 clashes with the reality of God's creation,
19 and with the grandeur which He gave His Son.
20 What else COULD justify attack?
21 For who could hate someone whose whose
22 Self is his, and which He KNOWS? Only
23 the special COULD have enemies, for they are
24 different, and NOT the same. And difference of
25 ANY kind imposes orders of reality, and a need to

2
In an odd construction, the words “while you” are bracketed and followed by “leave it there.” Above the line is inserted “as long as
you deice to”
3
the words “swift and” were originally written, then crossed out and replaces with “instead of love”

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(N 11:062)(Ur 839)
1 judge that cannot BE escaped. What God created
2 cannot be attacked, for there is nothing in the universe
3 unlike itself.
4 T 24 B 4. But what is different CALLS for
5 judgment, and this MUST come from someone
6 “better,” someone incapable of being like
7 what he condemns, “above” it, sinless
8 BY COMPARISON with it. And thus does
9 specialness become a means and end at
10 once. For specialness not only sets
11 apart, but serves as grounds from which
12 attack on those who seem “beneath” the
13 special one is “natural” and “just.” The
14 special ones feel weak and frail BECAUSE
15 of differences. For what would make them
16 special IS their enemy. Yet they PROTECT
17 its enmity, and call it “friend.” On its
18 behalf they fight against the universe, (840)#659 for nothing
19 in the world they value more.
20 T 24 B 5. (*N 11:62) Specialness is the great dictator
21 of the wrong decisions. Here is the grand
22 illusion of what you are and what your
23 brother is. And here is what MUST
24 make the body dear, and WORTH preserving.
25 SPECIALNESS MUST BE DEFENDED. Illusion

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(N 11:119)(Ur 840) out of sequence


1 CAN attack it, and they DO. For what your
2 brother MUST become, to KEEP your specialness,
3 IS an illusion. He who is “worse” than you
4 MUST be attacked, so that your
5 specialness can live on his defeat.
6 For specialness is triumph, and its
7 victory IS his defeat and shame. How can
8 he live, with all your sins upon him? And
9 who MUST be his conqueror but you?
10 T 24 B 6. Would it be POSSIBLE for you to hate
11 your brother if you were like him? COULD you
12 attack him if you realized you take journey
13 WITH him, to a goal that is the SAME? Would
14 you not help him reach it, in every way you
15 could, if his attainment of it were
16 yours? You ARE his enemy in specialness; his
17 Friend in a SHARED purpose. Specialness
18 can NEVER share, for it depends on
19 goals that you ALONE can reach. And
20 he must NEVER reach them, or YOUR
21 goal is jeopardized. Can love HAVE meaning
22 where the goal is triumph? And what
23 decision CAN be made for this, that
24 will NOT hurt you?
25 T 24 B 7. Your brother is your Friend BECAUSE his

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(N 11:118)(Ur 840) out of sequence


1 Father created him like you. There IS
2 no difference. You have been GIVEN to each other
3 that love might be extended, NOT cut
4 off from one another. What you KEEP is lost to you.
5 God gave you both Himself. And to remember
6 this is now the ONLY purpose that you share.
7 And so it is the only one you HAVE.
8 Could you attack each other if you chose to
9 see NO specialness of any kind between
10 you? Look fairly at whatever makes
11 you give each other partial welcome, or
12 would let you think that you are better off
13 apart. Is it not ALWAYS your belief your
14 specialness is LIMITED by your relationship?
15 And is not THIS the “enemy” that makes you both
16 illusions to each other? (841)#660
17 T 24 B 8. The fear of God and of each other
18 comes from each unrecognized belief in
19 specialness. For each demands the other
20 bow to it AGAINST HIS WILL. And God
21 Himself must honor it, or suffer
22 vengeance. Every twinge of
23 malice, or stab of hate, or wish to
24 separate arises here. For here the

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(N 11:117)(Ur 841) out of sequence


1 purpose that you share becomes obscured from
2 BOTH of you. You would oppose this course
3 because it teaches you, YOU ARE ALIKE. You have
4 NO purpose that is not the same. And
5 none your Father does not share with you.
6 For your relationship has been made clean of special
7 goals. And would you now DEFEAT the
8 goal of holiness that Heaven gave it?
9 T 24 B 9. What perspective can the special
10 have that does NOT change with every
11 seeming blow, each slight, or fancied
12 judgment on itself? Those who are
13 special MUST defend illusions against the
14 truth. For what is specialness
15 but an attack upon the Will of God? You
16 love your brother not while it is this you would
17 defend AGAINST him. This is what HE
18 attacks and YOU protect. Here is the
19 ground of battle which you wage
20 against him. Here MUST he be
21 your enemy, and NOT your Friend. Never
22 can there be peace among the different.
23 He is your friend BECAUSE you are the same.(842)#661

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T 24 C. The Treachery of Specialness (*N 1695 11:70)


(N 11:70)(Ur 842)
1 T 24 C 1. Comparison 4 MUST be an ego
2 device, for love makes none. Specialness
3 ALWAYS makes comparisons. It is ESTABLISHED
4 by a lack seen in another, and
5 maintained by searching for and
6 keeping clear in sight all lacks it
7 can perceive. This does it seek, and
8 this it looks upon. And ALWAYS whom
9 it thus diminishes would be your
10 Savior, had you not chosen decided to make of
11 him a tiny measure of your
12 specialness instead. Against the littleness you see
13 in him you stand as tall and stately,
14 clean and honest, pure and unsullied by
15 comparison with what you see.
16 T 24 C 2. Nor do you understand it is
17 YOURSELF that you diminish thus. Pursuit
18 of specialness is always at the cost of peace.
19 Who can attack his Savior, and cut
20 him down, and recognize his strong
21 support? Who can detract from
22 his omnipotence, and SHARE his
23 power? And who can use him as
24 the gauge of littleness, and be
25 RELEASED from limits? You have a function

4
Ur inserts “August 7, 1967”

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9 The Shorthand Notes Text Chapter 24 9

(N 11:71)(Ur 842-843)
1 in salvation. ITS pursuit will bring you
2 joy. But the pursuit of specialness MUST
3 bring you pain. Here is a purpose goal that
4 would defeat salvation, and thus run
5 COUNTER to the Will of God. To value specialness
6 is to esteem an alien will, to which illusions
7 of yourself ARE dearer than the truth.
8 T 24 C 3. Specialness is the idea of sin MADE
9 REAL. Sin is impossible even to imagine,
10 without this base. For sin rose from
11 it, out of nothingness, an evil flower with
12 no roots at all. Here is the self-
13 made savior, the creator who creates
14 UNLIKE the Father, and which made
15 His Son like to itself, and NOT like
16 unto Him. His SPECIAL sons are
17 many, NEVER one, each one in exile from
18 himself and Him of Whom they are
19 a part. Nor do they love the Oneness
20 which created them as One with Him.
21 They chose their specialness INSTEAD of Heaven, 5
22 and INSTEAD of peace, and wrapped it
23 carefully in sin, to keep it “safe” from truth.(843)#662
24 T 24 C 4. You are NOT special. If you think
25 you are, and would defend your specialness against

5
Ur omits this comma

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10 The Shorthand Notes Text Chapter 24 10

(N 11:72)(Ur 843)
1 the truth of what you REALLY are, how can you
2 know the truth? What answer that the Holy Spirit
3 gives can reach you, when it is your specialness
4 to which you listen, and which asks AND ANSWERS?
5 Its tiny answer, soundless in the melody
6 which pours from God to you eternally
7 in loving praise of what you are, is all
8 you listen to. And that vast song
9 of honor and of love for what you are
10 seems silent and unheard before
11 ITS mightiness. You strain your ears to hear
12 ITS soundless voice, and yet the Call of
13 God Himself is soundless to you.
14 T 24 C 5. You CAN defend your specialness,
15 but never will you hear the Voice for God
16 beside it. They speak a different language,
17 and they fall on different ears. To every
18 special one a DIFFERENT message, and one with DIFFERENT
19 meaning, is the truth. Yet how CAN
20 truth be different to each one? The special
21 messages the special hear convince them THEY
22 are different and apart; each in his special
23 sins and safe from love, which does not
24 see his specialness at all. Christ's Vision
25 IS their enemy, for it sees not what

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(N 11:73)(Ur 843-844)
1 what THEY would look upon. And it
2 WOULD show them that the specialness they
3 think they see IS an illusion.
4 T 24 C 6. What would they see instead?
5 The shining radiance of the Son of God,
6 so like his Father that the memory of
7 Him springs instantly to mind. And
8 with this memory, the Son remembers his
9 own creations, as like to him as
10 he is to his Father. And all the world
11 he made, and all his specialness, and all
12 the sins he held in its defense
13 AGAINST himself, will vanish as his
14 mind accepts the truth about himself,
15 as it returns to take their place. This is the only
16 “cost” of truth. You will no longer see what
17 never was, nor hear what makes no
18 sound. Is it a sacrifice to give up
19 nothing, and to receive the Love of God forever?
20 T 24 C 7. You who have chained your Savior to your
21 specialness, and given it HIS place, remember
22 this: He has NOT lost the power to forgive
23 you all the sins you think you placed between
24 him and the function of salvation GIVEN (844)#663 him
25 for you. Nor will you CHANGE his function,

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(N 11:74)(Ur 844)
1 any more than you can change the truth in
2 him and in yourself. But be you certain
3 that the truth is just the same in both. It
4 gives no different messages, and has ONE
5 meaning. And it is one you BOTH can
6 understand, and one which brings release
7 to BOTH of you. Here stands your brother with the
8 key to Heaven in his hand, held out to
9 you. Let not the dream of specialness
10 remain between you. What is one IS joined
11 in truth.
12 T 24 C 8. Think of the loveliness that you will
13 see within yourself, when you have looked
14 on him as on a Friend. He IS the
15 enemy of specialness, but ONLY friend to
16 what is real in you. Not one attack
17 you thought you made on him has
18 taken from him the gift that God
19 would have him give to you. His need
20 to give it is as great as yours to
21 have it. Let him forgive you all your specialness,
22 and make you whole in mind, and one
23 with him. He waits for your
24 forgiveness only that he may return it
25 unto you. It is not God Who has

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13 The Shorthand Notes Text Chapter 24 13

(N 11:75)(Ur 844)
1 condemned His Son. But ONLY you, to
2 save his specialness, and kill his Self.
3 T 24 C 9. You have come far along the
4 way of truth; too far to falter now.
5 Just one step more, and every vestige
6 of the fear of God will melt away in
7 love. Your brother's specialness and yours
8 ARE enemies, and bound in hate to kill
9 each other and DENY they are the same.
10 Yet it is not illusions that have reached
11 this final obstacle that seems to make
12 God and His Heaven so remote that
13 they cannot be reached. Here, in this
14 holy place, does truth stand waiting
15 to receive you both in silent blessing, and in
16 peace so real and so encompassing that
17 NOTHING stands outside.
18 T 24 C 10. Leave all illusions of yourself
19 OUTSIDE this place, to which you come
20 in hope and honesty. Here is your
21 Savior FROM your specialness. He is in
22 need of your acceptance of himself
23 as part of you, as you for his.
24 You are alike to God as God
25 is to Himself. He is not

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14 The Shorthand Notes Text Chapter 24 14

(N 11:76)(Ur 844-845)
1 not special, for He would not keep one
2 part of what He is unto Himself,
3 NOT given to His Son, but kept (845)#664 for
4 Him alone. And it is this you fear; for if
5 He is not special, then He willed His Son
6 be like Him, and your brother IS like you.
7 Not special, but possessed of everything,
8 INCLUDING you.
9 T 24 C 11. Give him but what he
10 has, remembering God gave Himself
11 to BOTH of you in equal love, that
12 both might share the universe with Him
13 Who chose that love could never
14 be divided and kept separate from
15 what it IS and must forever be. You
16 ARE your brother's; part of love was not
17 DENIED to him. But can it be that
18 YOU have lost because HE is complete?
19 What has been given him makes
20 YOU complete, as it does him.
21 God's love gave you to him and him to
22 you, BECAUSE He gave Himself. What is
23 the same as God IS One with Him. And
24 ONLY specialness could make the truth of
25 God and you AS One seem anything BUT Heaven.

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15 The Shorthand Notes Text Chapter 24 15

(N 11:77)(Ur 845)
1 And the hope of peace at last in sight.
2 T 24 C 12. Specialness is the seal of treachery upon
3 the gift of love. Whatever serves its
4 purpose MUST be given to kill.
5 No gift that bears its seal but
6 offers treachery to giver and receiver.
7 Not one glance from eyes it
8 veils but looks on sight of
9 death. Not one believer in its
10 potency but seeks for bargains
11 and for compromise that would
12 establish sin as 6 love's substitute, and
13 serve it faithfully. And no relationship
14 that holds its purpose dear but
15 clings to murder as safety's weapon,
16 and the great defender of all illusions
17 from the “threat” of love.
18 T 24 C 13. The hope of specialness makes it
19 seem possible God made the body
20 as the prison-house which keeps
21 His Son from Him. For it DEMANDS
22 a special place God cannot enter,
23 and a hiding-place where none is
24 welcome but your tiny self. Nothing
25 is sacred here but unto you, and you

6
The word “as” does not appear in the Urtext manuscript, but it is present as a shorthand glyph in the Notes. Because it is rather
required to make this sentence grammatically correct, this apparent inadvertent omission is replaced. Both the HLC and FIP omit
“as.”

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16 The Shorthand Notes Text Chapter 24 16

(N 11:78)(Ur 845-846)
1 alone, apart and separate from all
2 your brothers; safe from ALL intrusions of
3 sanity upon illusions; safe from God,
4 and safe for conflict everlasting. (846)#665
5 Here are the gates of hell you closed
6 upon yourself, to rule in madness
7 and in loneliness your special kingdom,
8 APART from God, AWAY from truth and from salvation.
9 T 24 C 14. The key you threw away God
10 gave your brother, whose holy
11 hands would offer it to you, when
12 you were ready to accept His plan
13 for your salvation in place of yours.
14 How could this readiness be reached
15 save through the sight of all your misery,
16 and the awareness that your plan has failed, and
17 will forever fail to bring you peace and
18 joy of ANY kind? Through this despair
19 you travel now, yet it is but ILLUSION
20 of despair. The death of specialness is
21 NOT your death, but your awaking into
22 Life Eternal. You but emerge from an
23 illusion yourself of what you are, to
24 the acceptance of yourself as God created you.(847)#666

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17 The Shorthand Notes Text Chapter 24 17

T 24 D. The Forgiveness of Specialness (*N 1704 11:79)


(N 11:79)(Ur 847)
1 August 15, 1967
2 T 24 D 1. Forgiveness is the end of specialness.
3 Only illusions can BE forgiven, and then they disappear.
4 Forgiveness is release from ALL illusions, and that is why
5 it is impossible but PARTLY to forgive. No-one
6 who clings to ONE illusion can see himself
7 as sinless, for he holds one error to
8 himself as lovely still. And so he
9 calls it “unforgivable,” and makes
10 it sin. How can he then give
11 HIS forgiveness wholly, when he
12 would not receive it for himself? For
13 it is sure he WOULD receive it
14 wholly, the instant that he gave it
15 so. And thus HIS secret guilt
16 would disappear, forgiven by himself.
17 T 24 D 2. Whatever form of specialness you cherish,
18 you have made a sin. Inviolate it
19 stands, strongly defended with all your
20 puny might against the Will of God.
21 And thus it stands against
22 YOURSELF, YOUR enemy, NOT
23 God's. So does it seem to split
24 you off from God, and make you separate
25 from Him as its defender. YOU
26 would protect what God created not.

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18 The Shorthand Notes Text Chapter 24 18

(N 11:80)(Ur 847)
1 And yet this idol that seems to GIVE you
2 power has taken it away. For
3 you have given your brother's birthright 7 to
4 it, leaving HIM alone and unforgiven,
5 and yourself in sin beside him, both
6 in misery, before the idol that can save you not.
7 T 24 D 3. It is not YOU that is so vulnerable and
8 open to attack that just a word, a
9 little whisper that you do not like, a
10 circumstance that suits you not, or an
11 event that you did not anticipate upsets
12 your world, and hurls it into chaos. Truth
13 is not frail. Illusions leave it
14 perfectly unmoved and undisturbed.
15 But specialness is NOT the truth in you.
16 IT can be thrown off balance
17 by ANYTHING. What rests on
18 nothing NEVER can be stable.
19 However large and over-blown it SEEMS
20 to be, it still must rock and turn
21 and whirl about with every breeze. T 24 D 4. Without
22 foundation nothing is secure. Would
23 God have left His Son in such a
24 state, where safety HAS no meaning?
25 No, -- His Son is safe, resting on

7
Genesis 25:33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

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19 The Shorthand Notes Text Chapter 24 19

(N 11:81)(Ur 847-848)
1 Him. It is your specialness that is attacked
2 by everything that walks and breathes, or
3 creeps or crawls, or even lives at all.
4 Nothing (848)#667 is safe from its attack, and it
5 is safe from nothing. It will forever
6 more BE unforgiving, for that is what
7 it IS. A secret vow that what
8 God wants for you will never be, and
9 that your will OPPOSES 8 His forever. 9 Nor
10 is it possible the two can ever be the
11 same again, while specialness stands
12 like a flaming sword of death
13 between them, and makes them enemies.
14 T 24 D 5. God asks for your forgiveness. He
15 would have no separation, like an alien
16 will, rise between what He wills for
17 you, and what YOU will. THEY are the
18 same, for neither one wills specialness.
19 How could they will the death of love
20 itself? Yet they are powerless to
21 make attack upon illusions. They are
22 NOT BODIES; as One Mind they wait
23 for all illusions to be BROUGHT to them,
24 and left behind. Salvation challenges not
25 even death. And God Himself,

8
Ur does not emphasize this word
9
Ur renders this “and that you will oppose His Will forever.”

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20 The Shorthand Notes Text Chapter 24 20

(N 11:82)(Ur 848)
1 Who knows that death is NOT your will, must
2 say, “Thy will be done,” because YOU
3 think it is.
4 T 24 D 6. Forgive the great Creator of the universe,
5 the Source of life, of love and holiness, the
6 perfect Father of a perfect Son, for your
7 illusions of your specialness. Here is the hell you
8 chose to be your home. Seek not your Father
9 here. He chose not this for you. Ask
10 not He enter this. The way is barred to
11 love and to salvation. Yet if you would
12 release your brother from the depths of hell,
13 you have forgiven Him Whose Will it is
14 you rest forever in the arms of peace, in
15 perfect safety, and without the heat and
16 malice of one thought of specialness to
17 mar your rest. Forgive the Holy One the
18 specialness He could not give, and yet you
19 made instead.
20 T 24 D 7. The special ones are all asleep,
21 surrounded by a world of loveliness
22 they do not see. Freedom and peace and joy
23 stand there, beside the bier on which
24 they sleep, and call them to come
25 forth and waken from their dream of

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21 The Shorthand Notes Text Chapter 24 21

(N 11:83)(Ur 848-849)
1 death. Yet they hear nothing. They are
2 lost in dreams of specialness. They hate
3 the call that would awaken them. And
4 they curse God because He did not make their
5 dream reality. Curse God and die, 10 but
6 not by Him Who made not death, but
7 only in the dreams. Open your eyes a little; (849)#668
8 see the Savior God gave to you that you
9 might look on him, and give him back
10 his birthright. 11 It is YOURS. T 24 D 8. The slaves
11 of specialness will yet be free. Such is the Will of
12 God, and of His Son. Would God condemn
13 HIMSELF to hell and to damnation? And do
14 YOU will that this be done unto your
15 Savior? God calls to you from him
16 to join His Will to save you BOTH from hell.
17 Look on the print of nails upon his
18 hands that he holds out for your
19 forgiveness. God asks your mercy upon
20 His Son, and on Himself. Deny them
21 not. They ask of you but that
22 your will be done. They seek your love
23 that you may love yourself. Love not
24 your specialness instead of them. The print
25 of nails are 12 on your hands as well. Forgive your Father

10
Job 2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
11
Genesis 25:33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
12
We have an agreement in number grammar problem here. It has to be “prints of nails are” or “print of nails is.” Both Notes and
Urtext have this problem. FIP resolves it by changing “are” to “is.”

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T 24 E. Specialness and Salvation (*N 1709 11:84)


(N 11:84)(Ur 849-850)
1 it was NOT His Will that you be crucified.(850)#669
2
3 T 24 E 1. Specialness 13 is a lack of trust in
4 anyone except yourself. Faith is
5 invested in yourself alone. Everything
6 else becomes your enemy, feared and
7 attacked, deadly and dangerous,
8 hated and worthy only of destruction.
9 Whatever gentleness it offers is but
10 deception, but its hate is real.
11 In danger of destruction, it MUST
12 kill, and YOU are drawn to it, to
13 kill it first. And such is
14 guilt's attraction. Here is
15 death enthroned as savior;
16 crucifixion is now redemption, and salvation
17 can ONLY mean destruction of the
18 world, EXCEPT YOURSELF.
19 T 24 E 2. What could the purpose of the body
20 be BUT specialness? And it is this that makes
21 it frail and helpless in its own
22 defense. It was CONCEIVED to make YOU frail
23 and sep helpless. The goal of separation is its curse.
24 But bodies HAVE no goal. Purpose
25 is of the mind. And minds can

13
Ur inserts “August 17, 1963[?]”

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(N 11:85)(Ur 850)
1 change, as they desire. What they ARE, and
2 all their attributes, CANNOT change. But
3 what they hold as purpose CAN
4 be changed, and body states must
5 shift accordingly. Of itself, the body
6 can do nothing. See it as means to
7 hurt, and it is hurt. See it as means
8 to heal, and it is healed.
9 T 24 E 3. YOU CAN BUT HURT
10 YOURSELF. This has been oft repeated,
11 but is difficult to grasp as yet. To
12 minds intent on specialness, it is
13 impossible. But to those who wish
14 to heal and NOT attack, it is quite obvious.
15 The purpose of attack is in the MIND, and its
16 effects are felt but where it IS.
17 Nor is mind limited; so must it
18 be that harmful purpose hurts
19 the mind AS ONE. Nothing could
20 make LESS sense to specialness. Nothing
21 could make MORE sense to
22 miracles. For miracles are merely change
23 of purpose from hurt to healing.
24 T 24 E 4. This shift in purpose DOES
25 “endanger” sep specialness, but only in

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(N 11:86)(Ur 850-851)
1 the sense that all illusions are “threatened”
2 by the truth. They will NOT stand
3 before it, yet what comfort has
4 ever been in them, that you would keep
5 the (851)#670 gift your Father asks from Him, and
6 give it there instead? Given to
7 HIM, the universe is yours. Offered
8 to THEM, no gifts can be returned.
9 What you have given specialness has left
10 you bankrupt, and your treasure-house
11 barren and empty, with an open door
12 inviting everything that would disturb
13 your peace to enter and destroy.
14 T 24 E 5. Long ago we said consider
15 not the means by which salvation is attained
16 or 14 how to reach it. But DO
17 consider, and consider well, whether it
18 be your WISH that you might see your
19 brother sinless. To specialness the answer
20 MUST be “no.” A sinless brother IS
21 its enemy, while sin, if it were
22 possible, WOULD be its friend. Your
23 brother's “sins” would justify itself,
24 and GIVE it meaning that the truth
25 denies. All that is real proclaims his

14
Ur inserts a comma and changes “or” to “nor”

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(N 11:87)(Ur 851)
1 sinlessness. All that is false proclaims his
2 sins as real. If HE is sinful, then
3 is YOUR reality not real, but just a
4 dream of specialness which lasts an instant, crumbling
5 into dust.
6 T 24 E 6. Do not defend this senseless dream,
7 in which God is bereft of what He loves,
8 and you remain beyond salvation. Only
9 this is certain, in this shifting world which
10 has NO meaning in reality: When
11 peace is not with you ENTIRELY, and when you
12 suffer pain of ANY kind, you have beheld
13 some sin within your brother, AND HAVE
14 REJOICED at what you thought was there.
15 Your specialness seemed safe BECAUSE of it.
16 And thus you saved what YOU appointed
17 to be your savior, and crucified the one
18 whom God has given you instead.
19 So are you bound with him, for you ARE one
20 with him. And so is specialness HIS
21 enemy, and YOURS as well.
22
23
24
25 (852)#671

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T 24 F. The Resolution of the Dream (*N 1713 11:88)


(N 11:88)(Ur 852)
1 T 24 F 1. The 15 Christ in you is very still. He looks
2 on what He loves, and knows it as Himself.
3 And thus does He rejoice at what
4 He sees, because He knows that it is one
5 with Him, and with His Father. Specialness, too,
6 takes joy in what it sees, although it is
7 not true. Yet what you seek for IS
8 a source of joy, as you conceive it.
9 What you wish IS true for you. Nor
10 is it possible that you can wish for something 16
11 and LACK faith that it is so. WISHING
12 MAKES REAL, as surely as does
13 Will create. The power of a wish
14 upholds illusions as strongly as does
15 love 17 extend Itself. Except that
16 one deludes; the other heals.
17 T 24 F 2. There is no dream of specialness, however
18 hidden or disguised its form, however
19 lovely it may seem to be, however
20 much it delicately offers the hope
21 of peace and the escape from pain, in
22 which you suffer not your condemnation.
23 In dreams effect and cause are inter-
24 changed, for here the maker of the
25 dream believes that what he made

15
Ur inserts “August 28, 1967”
16
Ur inserts a comma
17
Ur capitalizes “love”

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(N 11:89)(Ur 852-853)
1 is happening TO him. He does NOT realize
2 he picked a thread from here, a scrap
3 from there, and wove a picture out of
4 nothing. For the parts do NOT belong
5 together, and the whole contributes nothing
6 to the parts to GIVE them meaning.
7 T 24 F 3. Where could your peace
8 arise BUT from forgiveness? The Christ in you
9 looks ONLY on the truth, and sees no
10 condemnation that could NEED
11 forgiveness. HE is at peace BECAUSE
12 He sees no sin. Identify with Him,
13 and what has He that you have not?
14 He is your eyes, your ears, your hands, your
15 feet. How gentle are the sights He
16 sees, the sounds He hears. How
17 beautiful His hand that holds
18 His brother's, and how lovingly He
19 walks beside him, showing him
20 what CAN be seen and heard, and where
21 he will see nothing, and there IS no sound to hear.(853)#672
22 T 24 F 4. Yet let your specialness direct his
23 way, and YOU will follow. And both will
24 walk in danger, each intent, in the dark
25 forest of the sightless, unlit but

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(N 11:90)(Ur 853)
1 by the shifting, tiny gleams that spark an
2 instant from the fireflies of sin and then go
3 out, to lead the other to a nameless
4 precipice and hurl him over it. For
5 what can specialness delight in but to kill?
6 What does it seek for but the sight
7 of death? Where does it lead but to
8 destruction? Yet think not that it
9 looked upon your brother FIRST, nor hated
10 him BEFORE it hated you. The sin its
11 eyes behold in him, and love to look upon
12 it saw in you, and looks on still with joy.
13 T 24 F 5. Yet IS it joy to look upon
14 decay and madness, and believe this
15 crumbling thing, with flesh already
16 loosened from the bone and sightless holes
17 for eyes, is like yourself? Rejoice
18 you HAVE no eyes with which to see; no ears
19 to listen, and no hands to hold nor
20 feet to guide. Be glad that
21 only 18 Christ can lend you His, while
22 you have need of them. They are
23 illusions, too, as much as yours.
24 And yet, because they serve a different
25 purpose, the strength their PURPOSE holds

18
Ur underlines “only”

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(N 11:91)(Ur 853-854)
1 is given THEM. And what THEY see and
2 hear and hold and lead is given light,
3 that YOU may lead as you were led.
4 T 24 F 6. The Christ in you is very still. He
5 knows where you are going, and He leads
6 you there in gentleness and blessing all the
7 way. His love for God replaces
8 ALL the fear you thought you saw in you within yourself.
9 His holiness shows you Himself in him
10 whose hand you hold, and whom you lead
11 to Him. And what you see IS like
12 yourself. For what but Christ IS
13 there to see and hear and love, and follow you
14 home? He looked upon you FIRST, but
15 recognized that you were not complete. And
16 so He sought for your completion in each
17 living thing that He beholds and loves.
18 And seeks it still, that each might
19 offer YOU the Love of God.(854)#673
20 T 24 F 7. Yet is He quiet, for He
21 knows that Love is in you now, and safely
22 held in you by that same hand that holds
23 your brother's hand in yours own. His Christ's
24 hand holds all His brothers in Himself.
25 He gives them vision for their sightless eyes,

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(N 11:92)(Ur 854)
1 and sings to them of Heaven, that their ears
2 may hear no more the sound of battle and (the
3 call) of death. He reaches through them, holding
4 out His hand, that everyone may bless
5 all living things, and see their holiness. And
6 He rejoices that these sights are YOURS, to
7 look upon with Him and share His joy. His
8 perfect LACK of specialness He offers
9 you, that you may save all living
10 things from death, receiving from each one
11 the gift of Life that your forgiveness offers to your Self.
12 T 24 F 8. The sight of Christ is all there is to see.
13 The song of Christ is all there is to hear. The hand
14 of Christ is all there is to hold. There is no
15 journey but to walk with Him. You who would be
16 content with specialness, and seek salvation in
17 a war with Love, consider this: 19 The holy
18 Lord of Heaven has Himself come down
19 to you to offer you your own completion. What
20 is His is yours, because in your completion
21 is His Own. He Who willed not to be
22 without His Son could never will that
23 you be Brotherless. And would He give
24 a Brother unto you except he be
25 as perfect as yourself, and just as like

19
The Urtext manuscript has a semi-colon, but all other versions, including the Notes, have a colon. The semi-colon would appear to
be a typing mistake.

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(N 11:93)(Ur 854-855)
1 to Him in holiness as YOU must be?
2 T 24 F 9. There must be doubt BEFORE there can
3 be conflict. And EVERY doubt must be
4 about yourself. Christ HAS no
5 doubt, and from His certainty His
6 quiet comes. He will exchange His
7 certainty for ALL your doubts, if you
8 agree that He is one with you, and that
9 this Oneness is forever endless, timeless, and
10 within your grasp BECAUSE your hands are
11 His. He is within you, yet He
12 walks beside you and before,
13 leading the way that He must go to
14 find Himself complete. His
15 quietness becomes YOUR certainty. And
16 where is doubt, when certainty has
17 come?
18
19
20
21
22
23
24
25 (855)#674

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T 24 G. Salvation from Fear (*N 1719 11:94)


(N 11:94)(Ur 855)
1 T 24 G 1. Before 20 your brother's holiness the
2 world is still, and peace descends on it
3 in gentleness and blessing so complete,
4 that not one trace of conflict still
5 remains to haunt you in the darkness of the night.
6 He is your Savior from the dreams of terror.
7 He is the healing of your sense of sacrifice, and
8 fear that what you have will scatter with the
9 wind, and turn to dust. In him is your
10 assurance God is here, and with you now.
11 While he is what he is, you can be
12 sure that God is knowable, and WILL
13 be known to you. For He could never
14 leave His own creation. And the sign
15 that this is so lies in your brother, offered you
16 that all your doubts about yourself may
17 disappear before his holiness.
18 T 24 G 2. See in him God's creation.
19 For in him his Father waits for your
20 acknowledgment that He created YOU
21 as part of Him. Without you, there
22 would be a lack in God, a Heaven
23 incomplete, a Son without a Father.
24 There could be no universe, and no reality.
25 For what God wills is whole, and part

20
Ur inserts “Sept. 25, 1967 “

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(N 11:95)(Ur 855-856)
1 of Him BECAUSE His Will is One. Nothing
2 alive that is not part of Him, and nothing
3 is but IS alive in Him. Your brother's
4 holiness shows you that God is One with
5 him AND you; that what he has
6 is yours BECAUSE you are not separate from him OR from
7 his Father.
8 T 24 G 3. Nothing is lost to you in all the
9 universe. Nothing that God created
10 has He failed to lay before you
11 lovingly, as yours forever. And
12 no thought within His Mind is
13 absent from your own. It is His Will you
14 SHARE His love for you, and look upon
15 yourself as lovingly as He conceived
16 of you before the world began, and as He
17 knows you still. God changes not His
18 Mind about His Son with passing
19 circumstance which has no
20 meaning in eternity where He abides,
21 and you with Him. Your brother IS as He
22 created him. And it is this that saves
23 YOU from a world that He created not.(856)#675
24 T 24 G 4. Forget not that the healing of
25 God's Son is all the world is for. That

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34 The Shorthand Notes Text Chapter 24 34

(N 11:96)(Ur 856)
1 is the ONLY purpose the Holy Spirit sees in it, and
2 thus the only one it HAS. Until you
3 see the healing of the Son as all you wish
4 to be accomplished by the world, by time,
5 and ALL appearances, you will NOT know the
6 Father OR yourself. For you will use the
7 world for what is NOT its purpose,
8 and will NOT escape its laws of violence and
9 death. Yet it is GIVEN you to be BEYOND
10 its laws in ALL respects, in EVERY way, and
11 EVERY circumstance; in ALL temptation
12 to perceive what is NOT there, and ALL belief
13 God's Son can suffer pain because he
14 sees himself as he is not.
15 T 24 G 5. Look on your brother, and behold in him
16 the whole reversal of the laws that SEEM
17 to rule this world. See in his freedom
18 YOURS, for such it IS. Let not
19 his specialness obscure the truth in him, for
20 not one law of death you bind him to will
21 YOU escape. And not one sin you see in
22 him but keeps you BOTH in hell. Yet
23 will his perfect sinlessness RELEASE you
24 both, for holiness is quite impartial,
25 with one judgment made for all it looks

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(N 11:97)(Ur 856-857)
1 upon. And that is made, not of itself,
2 but through the Voice that speaks for God in
3 everything that lives, and shares His Being.
4 T 24 G 6. It is HIS sinlessness that eyes that
5 see can look upon. It is HIS loveliness
6 they see in everything. And it is HE
7 they look for everywhere, and find no
8 sight or place or time where He is
9 NOT. Within your brother's holiness, the
10 perfect frame for YOUR salvation and the
11 world's, is set the shining memory of
12 Him in Whom your brother lives, and you
13 along with him. Let not your eyes be
14 blinded by the veil of specialness that hides
15 the face of Christ from him, and you as
16 well. And let the fear of God no longer
17 hold the vision you were MEANT to see from
18 you. Your brother's BODY shows not Christ to you.
19 He IS set forth within his holiness.
20 T 24 G 7. Choose, then, his body OR his holiness
21 as what you WANT to see, and which you
22 choose is yours to look upon. Yet
23 will you choose in countless (857)#676 situations,
24 and through time which seems to have no end,
25 until the truth be your decision. For

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(N 11:98)(Ur 857)
1 eternity is NOT regained by still one more
2 denial of the Christ in him. And where is
3 YOUR salvation, if he is but a body?
4 Where is YOUR peace, but in his holiness?
5 And where is God Himself but in
6 that part of Him He set forever
7 within in your brother's holiness, that YOU might see
8 the truth about yourself set forth at
9 last in terms you recognized and understood?
10 T 24 G 8. Your brother's holiness is sacrament
11 and benediction unto YOU. His errors
12 can NOT withhold God's blessing from
13 himself, nor you who see him truly. His mistakes
14 can cause delay, which it is given
15 YOU to take from him, that both
16 may end a journey that has never
17 been begun, and NEEDS no end. What
18 never was is NOT a part of you. Yet
19 will you think it is, until you realize
20 that it is not a part of him who
21 stands beside you. He is the mirror
22 of yourself, wherein you see the judgment
23 you have laid on BOTH of you. The Christ in
24 you beholds his holiness. Your specialness
25 looks on his body, and beholds him not.

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(N 11:99)(Ur 857-858)
1 T 24 G 9. See him as what he IS, that
2 YOUR deliverance may not be long. A
3 senseless wandering, without a purpose
4 and without achievement accomplishment of any kind, is
5 all the other choice can offer you.
6 Futility of function not fulfilled will
7 haunt you while your brother lies asleep,
8 'til what has been assigned to you is
9 done, and he is risen from the past. He
10 who condemned himself, and you as well, is
11 given you to save from condemnation,
12 along with you. And both shall see
13 God's glory in His Son, whom you
14 mistook as flesh, and bound to laws
15 that have NO power over him at all.
16 T 24 G 10. Would you not gladly realize
17 these laws are not for YOU? Then
18 see HIM not as prisoner to them.
19 It CANNOT be what governs part of
20 God holds not for all the rest.
21 You place YOURSELF under the laws
22 you see as ruling HIM. Think, then,
23 how great the Love of God for YOU
24 must be, that (858)#677 He has given you
25 a part of Him, to save from pain

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(N 11:100)(Ur 858)
1 and give YOU happiness. And never doubt
2 but that your specialness will disappear before
3 the Will of God Who loves each part of
4 Him with equal love and care. The Christ in
5 you CAN see your brother truly. And
6 would you decide AGAINST the
7 holiness He sees?
8 T 24 G 11. Specialness is the function that you gave
9 yourself. It stands for you alone,
10 as self-created, self-maintained,
11 in need of nothing, and unjoined with
12 anything beyond the body. In its eyes,
13 you are a separate universe, with all the power
14 to hold itself complete within
15 itself, with every entry shut against
16 intrusion, and every window barred against the
17 light. Always attacked and
18 always furious, with anger always
19 fully justified, you have pursued this goal
20 with vigilance you never thought to
21 yield, and effort that you never thought
22 to cease. And all this grim determination
23 was for this: YOU WANTED SPECIALNESS TO BE THE TRUTH.
24 T 24 G 12. Now you are merely asked that you
25 pursue another goal with far LESS

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(N 11:101)(Ur 858-859)
1 vigilance, with little effort and with little time,
2 and with the power of God maintaining it, and
3 promising success. Yet, of the two, it is THIS
4 one you find more difficult. The SACRIFICE of
5 self you understand, nor do you deem THIS
6 cost too heavy. But a tiny willingness,
7 a nod to God, a greeting to the Christ in
8 you, you find a burden wearisome and
9 tedious, too heavy to be borne. Yet, to
10 the dedication to the truth as GOD established
11 it, NO sacrifice is asked, NO strain called
12 forth, and all the power of Heaven and the
13 might of truth itself is given to
14 provide the means, and GUARANTEE the goal's
15 accomplishment.
16 T 24 G 13. You who believe it easier to
17 see your brother's body than his holiness,
18 be sure you understand what made this
19 judgment. Here is the voice of specialness is heard clearly
20 heard, judging AGAINST the Christ,
21 and setting forth, for YOU, the purpose that
22 you CAN attain, and what you can NOT do.
23 Forget not that this (859)#678 judgment MUST
24 apply to what you do with IT as your
25 ally. For what you do through Christ it

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T 24 H. The Meeting-Place (*N 1727 11:102)


(N 11:102)(Ur 859-860)
1 does not know. To Him, this judgment makes
2 no sense at all, for ONLY what His
3 Father wills is possible, and there IS no
4 alternative for Him to see. Out of His
5 LACK of conflict comes your peace. And
6 from His purpose come the means for
7 effortless accomplishment and rest.(860)#679
8
9 T 24 H 1. How 21 bitterly does everyone
10 tied to this world defend the specialness he WANTS
11 to be the truth! His wish is law to him, and he
12 obeys. Nothing his specialness demands does
13 he withhold. Nothing it needs does he
14 deny to what he loves. And, while it
15 calls to him, he hears no other Voice. No
16 effort is too great, no cost too much, no
17 price too dear, to save his specialness from the least
18 slight, the tiniest attack, the whispered
19 doubt, the hint of threat, or anything but
20 deepest reverence. This is your son, beloved
21 of you as you are to your Father. Yet it stands
22 in place of your creations, who ARE Son to
23 you, that you might SHARE the Fatherhood of
24 God, not snatch it FROM Him.
25 T 24 H 2. What IS this son that you have made to be

21
Ur inserts “Sept. 27, 1967”

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(N 11:103)(Ur 860)
1 your strength? What is this child of earth,
2 on whom such love is lavished? What is
3 this parody of God's creation, that takes
4 the place of YOURS? And where are THEY,
5 now that the host of God has found
6 another son that he prefers to them?
7 The memory of God shines not alone. What
8 is within your brother still contains ALL of
9 creation, everything created and creating,
10 born and unborn as yet, still in the future
11 or apparently gone by. What is in him
12 is changeless, and YOUR changelessness is
13 recognized in its acknowledgment. The holiness
14 in you belongs to him. And, BY your seeing
15 it in him, returns to YOU.
16 T 24 H 3. All of the tribute you have given specialness
17 belongs to him, and thus returns to you. All of
18 the love and care, the strong protection, the
19 thought by day and night, the deep
20 concern, the powerful conviction this
21 is you, belong to him. Nothing you
22 gave to specialness but is HIS due. And
23 nothing due him is NOT due to you.
24 How will you KNOW your worth, while
25 specialness claims you instead? How can

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(N 11:104)(Ur 860-861)
1 you FAIL to know it, in his holiness? Seek not
2 to make your specialness the truth, for, if it were,
3 you would be lost indeed. Be
4 thankful, rather, it is given you to see (861)#680
5 his holiness BECAUSE it is the truth.
6 And what is true in him MUST be
7 as true in you.
8 T 24 H 4. Ask yourself this: CAN YOU
9 PROTECT THE MIND? The body, yes, a little;
10 not from time, but temporarily. And much
11 you think to save, you hurt. What would
12 you save it FOR? For, in that choice,
13 lie both its health AND healing harm. Save
14 it for show, as bait to catch another
15 fish, to house your specialness in better style,
16 or weave a frame of loveliness around
17 your hate, and you condemn it to
18 decay and pain. And, if you see this
19 purpose in your brother's, such is your
20 condemnation of your own. Weave
21 rather, then, a frame of holiness
22 around him, that the truth may shine in
23 him, and give YOU safety from decay.
24 T 24 H 5. The Father keeps what HE
25 created safe. YOU cannot touch it with

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(N 11:105)(Ur 861)
1 the false ideas you made, BECAUSE it was created
2 not by you. Let not your foolish fancies frighten
3 you. What is immortal cannot BE attacked;
4 what is but temporal HAS no effect. Only
5 the PURPOSE that you see in it has meaning,
6 and, if THAT is true, its safety rests
7 secure. If not, it HAS no purpose,
8 and is means for nothing. Whatever is
9 perceived as means for truth SHARES in
10 its holiness, and rests in light as safely
11 as Itself. Nor will that light go out
12 when it is gone. Its holy purpose GAVE to it
13 immortality, setting another light in
14 Heaven, where your creations recognize a gift
15 from YOU, a sign that you have NOT forgotten them.
16 T 24 H 6. The test of EVERYTHING on earth
17 is simply this: “What is it FOR?”
18 The answer makes it what it IS for
19 you. It has NO meaning of itself,
20 yet you can GIVE reality to it, according
21 to the purpose which YOU serve. Here,
22 YOU are but means, along with
23 it. God is a Means as well as
24 End. In Heaven, means and end are
25 one, and One with Him. This is the state of

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(N 11:106)(Ur 861-862)
1 true creation, found not within time, but in
2 eternity. To no-one here is this describable.
3 Nor is there any way to learn what this condition
4 means. Not 'til you go PAST learning to
5 the Given; not 'til you make again (862)#681 a holy
6 home for YOUR creations is it understood.
7 T 24 H 7. A co-creator with the Father must
8 have a Son. Yet must this Son have
9 been created like Himself. A
10 perfect Being, all-encompassing and
11 all-encompassed, nothing to add and
12 nothing taken FROM; not born of
13 size nor weight nor time, nor
14 held to limits or uncertainties of
15 ANY kind. Here do the means and
16 end unite as One, nor does this
17 One have any end at all. All this is
18 true, and yet it has no meaning
19 to anyone who still retains one
20 unlearned lesson in his memory; one
21 thought with purpose still uncertain,
22 or one wish with a divided aim.
23 T 24 H 8. This course makes no attempt
24 to teach what cannot easily be learned.
25 Its scope does not exceed your own.

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(N 11:107)(Ur 862)
1 Except to say that what is yours will come
2 to you when you are ready. Here, are the
3 means and purpose separate, because they
4 were so made and so perceived. And
5 therefore do we deal with them as if they
6 were. It is essential it be kept in
7 mind that ALL perception still is
8 upside-down, until its PURPOSE
9 has been understood. Perception does
10 not SEEM to be a means. And it is this
11 that makes it hard to grasp the whole
12 extent to which it MUST depend on
13 what you use it FOR.
14 T 24 H 9. Perception seems to TEACH you
15 what you see. Yet it but witnesses
16 to what YOU taught. It is the outward
17 picture of a wish, an image that
18 you WANTED to be true. Look at
19 yourself, and you will see a body.
20 Look at this body in a different
21 light, and it looks different. And without
22 a light, it seems that it is gone.
23 Yet you are reassured that it is there,
24 because you still can feel it with your hands,
25 and hear it move.

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(N 11:108)(Ur 862-863)
1 T 24 H 10. Here is an image that you WANT to be
2 yourself. It is the means to make your wish
3 come true. It GIVES the eyes with which you
4 look on it, the hands that feel it, and the
5 ears with which you listened to the sounds it
6 makes. IT PROVES ITS OWN REALITY
7 TO YOU. Thus is the body made a THEORY
8 of yourself, with NO provisions made for
9 evidence BEYOND itself, and NO escape
10 within (863)#682 its sight. Its course is sure,
11 when seen through its own eyes. It grows and
12 withers, flourishes and dies. And you
13 can not conceive of you APART from it.
14 You brand it sinful, and you hate its acts,
15 judging it evil. Yet your specialness whispers, “Here
16 is my own beloved son, with whom I am well
17 pleased.” 22
18 T 24 H 11. Thus does the son become the
19 MEANS to serve his father's purpose.
20 NOT identical, not even like, but
21 still a means to offer to the father
22 WHAT HE WANTS. Such is the travesty
23 on God's creation. For, as His Son's
24 creation gave HIM joy, and witness to
25 HIS Love and shared HIS Purpose, so

22
Matthew 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

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(N 11:109)(Ur 863)
1 does the body testify to the idea that made
2 it, and speak for ITS reality and truth. And
3 thus are two sons made, and BOTH
4 appear to walk this earth without a
5 meeting place, and NO encounter. One
6 do you see OUTSIDE yourself, your OWN
7 beloved son. The other rests within, His
8 Father's Son, within your brother as he is
9 in you.(864)#683
10 T 24 H 12. Their 23 difference does not lie in how they look,
11 or where they go, or even what they
12 do. THEY SHARE A DIFFERENT PURPOSE. It is
13 this that joins them to their like, and
14 separates each from all aspects with a
15 DIFFERENT purpose. The Son of God retains
16 his Father's Will. The son of man
17 perceives an alien will, AND WISHES IT WERE
18 SO. And thus does his perception
19 serve his wish, by giving it APPEARANCES
20 of truth. Yet can perception serve
21 ANOTHER goal. It is not bound to specialness,
22 but by your choice. And it IS
23 given you to make a different choice,
24 and use perception FOR A DIFFERENT PURPOSE.
25 And what you see will serve that purpose 24

23
Ur inserts “Sept. 29, 1967”
24
chapter 24 ends with one line on the next page “well, and prove ITS own reality to you.”

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A Course in Miracles Volume I Chapter 25 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 25 - THE REMEDY......................................................................................................................... 1


T 25 A. Introduction (*N 1735 11:110).................................................................................................. 1
(N 11:110)(Ur 863) .............................................................................................................................. 1
(N 11:111)(Ur 864-865)....................................................................................................................... 2
T 25 B. The Appointed Task (*N 1737 11:112)..................................................................................... 3
(N 11:112)(Ur 865) .............................................................................................................................. 3
(N 11:113)(Ur 865-866)....................................................................................................................... 4
(N 11:114)(Ur 866) .............................................................................................................................. 5
(N 11:115)(Ur 867) .............................................................................................................................. 6
(N 11:116)(Ur 867-868)....................................................................................................................... 7
T 25 C. The Savior from the Dark (*N 1746 11:121) ........................................................................... 8
(N 11:121)(Ur 868) .............................................................................................................................. 8
(N 11:122)(Ur 868) .............................................................................................................................. 9
(N 11:123)(Ur 868-869)..................................................................................................................... 10
(N 11:124)(Ur 869) ............................................................................................................................ 11
(N 11:125)(Ur 869-870)..................................................................................................................... 12
(N 11:126)(Ur 870-871)..................................................................................................................... 13
(N 11:127)(Ur 871) ............................................................................................................................ 14
(N 11:128)(Ur 871-872)..................................................................................................................... 15
T 25 D. The Fundamental Law of Perception (*N 1754 11:128)....................................................... 16
(N 11:129)(Ur 873) ............................................................................................................................ 16
(N 11:130)(Ur 873) ............................................................................................................................ 17
(N 11:131)(Ur 873-874)..................................................................................................................... 18
(N 11:132)(Ur 874) ............................................................................................................................ 19
(N 11:133)(Ur 874-875)..................................................................................................................... 20
(N 11:134)(Ur 875) ............................................................................................................................ 21
(N 11:135)(Ur 875-876)..................................................................................................................... 22
(N 11:136)(Ur 876-877)..................................................................................................................... 23
T 25 E. The Joining of Minds (*N 1762 11:137) ................................................................................. 24
(N 11:137)(Ur 877) ............................................................................................................................ 24
(N 11:138)(Ur 877-878)..................................................................................................................... 25
(N 11:139)(Ur 878) ............................................................................................................................ 26
(N 11:140)(Ur 878-879)..................................................................................................................... 27
T 25 F. The State of Sinlessness (*N 1766 11:141).............................................................................. 28
(N 11:141)(Ur 879-880)..................................................................................................................... 28
(N 11:142)(Ur 880-881)..................................................................................................................... 29
(N 11:143)(Ur 881) ............................................................................................................................ 30
(N 11:144)(Ur 881-882)..................................................................................................................... 31
T 25 G. The Special Function (*N 1770 11:145) ................................................................................. 32
(N 11:145)(Ur 883) ............................................................................................................................ 32
(N 11:146)(Ur 883-884)..................................................................................................................... 33
(N 11:147)(Ur 884) ............................................................................................................................ 34
(N 11:148)(Ur 884) ............................................................................................................................ 35
(N 11:149)(Ur 884-885)..................................................................................................................... 36
T 25 H. Commuting the Sentence (*N 1775 11:150) .......................................................................... 37

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(N 11:150)(Ur 886) ............................................................................................................................ 37


(N 11:151)(Ur 886) ............................................................................................................................ 38
(N 11:152)(Ur 886-887)..................................................................................................................... 39
(N 11:153)(Ur 887) ............................................................................................................................ 40
(N 11:154)(Ur 887-888)..................................................................................................................... 41
(N 11:155)(Ur 888) ............................................................................................................................ 42
(N 11:156)(Ur 888-889)..................................................................................................................... 43
(N 11:157)(Ur 889) ............................................................................................................................ 44
(N 11:158)(Ur 889-890)..................................................................................................................... 45
(N 11:159)(Ur 890) ............................................................................................................................ 46
T 25 I. The Principle of Salvation (*N 1785 11:160) .......................................................................... 47
(N 11:160)(Ur 890-891)..................................................................................................................... 47
(N 11:161)(Ur 891) ............................................................................................................................ 48
(N 11:162)(Ur 891-892)..................................................................................................................... 49
(N 11:163)(Ur 892) ............................................................................................................................ 50
(N 11:164)(Ur 892-893)..................................................................................................................... 51
(N 11:165)(Ur 893) ............................................................................................................................ 52
(N 11:166)(Ur 893-894)..................................................................................................................... 53
(N 11:167)(Ur 894-895)..................................................................................................................... 54
(N 11:168)(Ur 895) ............................................................................................................................ 55
(N 11:169)(Ur 895-896)..................................................................................................................... 56
(N 11:170)(Ur 896) ............................................................................................................................ 57
T 25 J. The Justice of Heaven (*N 1796 11:171)................................................................................. 58
(N 11:171)(Ur 897) ............................................................................................................................ 58
(N 11:172)(Ur 897) ............................................................................................................................ 59
(N 11:173)(Ur 897-898)..................................................................................................................... 60
(N 11:174)(Ur 898) ............................................................................................................................ 61
(N 11:175)(Ur 898-899)..................................................................................................................... 62
(N 11:176)(Ur 899) ............................................................................................................................ 63
(N 11:177)(Ur 899-900)..................................................................................................................... 64

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Chapter 25 - The Remedy


T 25 A. Introduction (*N 1735 11:110)
(N 11:110)(Ur 863)
1 well, and prove ITS own reality to you. 1
2 T 25 A 1. The Christ in you inhabits NOT a
3 body. Yet He IS in you. And thus
4 MUST it be that YOU are not within a body.
5 What is within you CANNOT be outside. And
6 it is certain that YOU cannot be APART from what
7 is at the very CENTER of your life. What
8 gives you life cannot be housed
9 in death. NO MORE CAN YOU. Christ
10 is within a frame of holiness, whose
11 ONLY purpose is that He may be made
12 manifest to those who know Him not;
13 that He may call to them to
14 come to Him, and see Him where
15 they THOUGHT their bodies were.
16 Then will their bodies melt away, that
17 they may frame His holiness in
18 them.
19 T 25 A 2. No-one who carries Christ
20 in him can fail to recognize
21 Him everywhere. EXCEPT IN
22 BODIES. And, as long as they
23 believe THEY are in bodies, where
24 they think they are He CANNOT
25 be. And so they carry Him

1
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(N 11:111)(Ur 864-865)
1 unknowingly, and do not make Him
2 manifest. And thus they do not
3 recognize Him where He IS. The
4 son of man is NOT the risen Christ.
5 Yet does the Son of God abide
6 EXACTLY where he is, and walks
7 with him, within his holiness,
8 as plain to see as is his specialness
9 set forth within his body. (865)#684
10 T 25 A 3. The body needs NO healing.
11 But the mind that thinks it IS
12 a body is sick indeed! And
13 it is here that Christ sets forth
14 the remedy. His PURPOSE folds
15 the body in His light, and fills
16 it with the holiness that shines
17 from HIM. And nothing that
18 the body says or does but
19 makes HIM manifest. To those
20 who know Him not it carries
21 Him, in gentleness and love, to
22 heal their minds. Such is the
23 mission that your brother has for
24 YOU. And such it MUST be
25 that YOUR mission is for HIM.

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T 25 B. The Appointed Task (*N 1737 11:112)


(N 11:112)(Ur 865)
1 T 25 B 1. It CANNOT be that it is difficult hard to
2 do the task that Christ appointed
3 you to do, since it is HE that does it.
4 And, in the DOING of it, will you learn the
5 body merely SEEMS to be the means
6 to do it. For the Mind is HIS.
7 And so it MUST be yours. HIS
8 holiness directs the body THROUGH the
9 mind at one with Him. And
10 YOU are manifest unto your holy
11 brother, as he to you. Here
12 is the meeting of the holy Christ unto
13 Himself. Nor ANY differences
14 perceived to stand between the
15 aspects of His holiness, which
16 meet and join, and raise Him to
17 His Father, whole and pure, and
18 worthy of His Everlasting Love.
19 T 25 B 2. How can you manifest the
20 Christ in you, EXCEPT you look on
21 holiness, and see Him there? Perception
22 tells you YOU are manifest in what you
23 see. Behold the body, and you WILL believe
24 that you are there. And every body that you
25 look upon reminds you of yourself; YOUR

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(N 11:113)(Ur 865-866)
1 sinfullness, YOUR evil, and, above all YOUR death.
2 And would you not despise the one who tells you
3 this, and seek HIS death instead? The
4 message and the messenger ARE one. And
5 you MUST see your brother as yourself.
6 Framed in his body you will see YOUR
7 sinfullness, wherein YOU stand condemned.
8 Set in his holiness, the Christ in him
9 proclaims HIMSELF as you.
10 T 25 B 3. Perception is a choice of what
11 you want YOURSELF to be; the world
12 you WANT to live in, and the state in which you
13 think your mind will be content and
14 satisfied. It chooses where you
15 think your safety lies, AT YOUR DECISION.
16 It reveals yourself to you, as YOU
17 would have you be. (866)#685 And ALWAYS is
18 it faithful to your purpose, from which
19 it never separates, nor gives
20 the slightest witness unto anything
21 the purpose IN YOUR MIND upholdeth not.
22 Perception is a PART of what it is your
23 purpose to behold, for means and end
24 are NEVER separate. And thus you
25 learn what SEEMS to have a life

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(N 11:114)(Ur 866)
1 APART has none.
2 T 25 B 4. YOU are the means for God. NOT
3 separate, nor with a life apart from
4 His. HIS Life is manifest in you
5 who are His Son. Each aspect
6 of Himself is framed in holiness and
7 perfect purity, in love celestial and
8 so complete It wishes ONLY that It may release ALL that
9 It looks upon unto Itself. Its
10 radiance shines through each body that
11 it looks upon, and brushes ALL its
12 darkness into light merely by looking
13 PAST it TO the Light. The veil is
14 lifted through Its gentleness, and
15 NOTHING hides the face of Christ from its
16 beholders. And BOTH of you stand there
17 before Him now, to let HIM draw
18 aside the veil that SEEMS to keep you
19 separate and apart.
20
21
22
23
24
25 (867)#686

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(N 11:115)(Ur 867)
1 T 25 B 5. Since 2 you believe that YOU are separate,
2 Heaven presents itself to you as separate, too.
3 NOT that it is the truth, but that the link
4 that has been given you to JOIN the
5 truth may reach to you through what you
6 understand. Father and Son and Holy Spirit are as
7 One, as all your brothers join as one
8 in truth. Christ and His Father NEVER have
9 been separate, and Christ abides within
10 your understanding, in the part of you that SHARES
11 His Father's Will. The Holy Spirit links the other
12 part, the tiny, mad desire to be separate,
13 different, and special, TO the Christ, to make the
14 Oneness clear to what is REALLY One.
15 In this world, this is not understood, but CAN
16 be taught.
17 T 25 B 6. The Holy Spirit serves Christ's purpose in
18 your mind, so that the aim of specialness CAN
19 be corrected where the error lies. Because
20 His purpose still is One with both the
21 Father AND the Son, He KNOWS the Will of
22 God, and what you REALLY will. But this is
23 understood by mind PERCEIVED as one,
24 AWARE that it is one, AND SO EXPERIENCED.
25 It is the Holy Spirit's function to teach you HOW this

2
Ur inserts “October 2, 1967”

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(N 11:116)(Ur 867-868)
1 Oneness is experienced; WHAT you must do that
2 it can BE experienced; and WHERE you should
3 go to do it. All this takes note of
4 time and place AS IF they were discrete, for
5 while YOU think that part of YOU is
6 separate, the concept of a Oneness
7 JOINED as one is meaningless.
8 T 25 B 7. It is apparent that a mind so
9 split could NEVER be the teacher of the
10 Oneness Which unites ALL things
11 within Itself. And so what IS
12 within this mind, and DOES unite all
13 things together MUST be its
14 teacher. Yet must It use the
15 language which this mind can
16 understand in the condition which it THINKS
17 it is. And It must use all
18 learning to transfer illusions TO the
19 truth, taking all FALSE ideas of
20 what you are, and leading you BEYOND
21 them to the truth that IS beyond them.
22 All this can very simply be reduced
23 to this: What is the same can NOT be
24 different, and what is One can NOT
25 have separate parts. (868)#687)

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T 25 C. The Savior from the Dark (*N 1746 11:121)


(N 11:121)(Ur 868)
1 T 25 C 1. Is 3 it not evident that what the
2 body's eyes perceive FILLS YOU WITH FEAR?
3 Perhaps you think you find a hope of
4 satisfaction there. Perhaps you fancy to
5 attain some peace and satisfaction in the
6 world as YOU perceive it. Yet it
7 MUST be evident the outcome DOES
8 NOT CHANGE. Despite your hopes and
9 fancies, ALWAYS does despair
10 result. And there is NO exception,
11 nor will there ever be. The ONLY value
12 that the past can hold is that you
13 learn it gave you NO rewards that
14 you would WANT to keep, for only
15 thus will you be WILLING to relinquish
16 it, and have it gone forever.
17 T 25 C 2. Is it not strange that there should
18 still be any hope of satisfaction you
19 still should cherish any still some hope of
20 satisfaction from the world you see? In NO
21 respect, at ANY time or place,
22 has ANYTHING but fear and guilt
23 been your reward. How long is
24 needed for you to realize the chance
25 of CHANGE in this regard is hardly

3
Ur inserts “October 5, 1967”

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(N 11:122)(Ur 868)
1 worth delaying change that might
2 result in better outcome? For one
3 thing is sure; the way YOU see, and long
4 HAVE seen, has gives NO support to base
5 your future hopes, and NO suggestions of
6 success at all. To place your hopes where
7 no hope lies MUST make you hopeless.
8 Yet is this hopelessness your choice, while
9 you would seek for hope where none
10 is EVER found.
11 T 25 C 3. Is it not ALSO true that you have
12 found some hope APART from this;
13 some glimmering, inconstant,
14 wavering, yet dimly seen, that
15 hopefulness IS warranted, on
16 grounds that are NOT in this world?
17 And yet your hope that they may
18 STILL lie here prevents you still
19 from giving up the hopeless and
20 unrewarding task you set YOURSELF.
21 Can it make sense to hold the
22 fixed belief that there IS reason
23 to uphold pursuit of what has
24 ALWAYS failed, on grounds that
25 it will suddenly succeed, and bring

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(N 11:123)(Ur 868-869)
1 what it has NEVER brought before? (869)#688
2 T 25 C 4. Its 4 past HAS failed. Be
3 glad that it is gone within your mind to
4 darken what IS there. Take not the
5 form for content, for the form is but
6 a MEANS for content. And the
7 frame is but a way means to hold
8 the picture up, so that it can be
9 seen. A frame that HIDES the
10 picture HAS no purpose. It
11 cannot BE a frame if IT is
12 what you see. WITHOUT the picture
13 is the frame without its meaning. Its
14 PURPOSE is to set the PICTURE off, and
15 NOT itself. Who hangs an
16 empty frame upon a wall, and
17 stands before it, deep in reverence,
18 as if a masterpiece were there to
19 see?
20 T 25 C 5. Yet, if you see your brother
21 as a body, it IS but this you do.
22 The masterpiece that God has set
23 within this frame is all there IS
24 to see. The body holds it, for a
25 while, without obscuring it in any

4
Ur inserts “Oct. 8, 1967”

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(N 11:124)(Ur 869)
1 way. But what God has created
2 NEEDS no frame, for what He has
3 created HE supports, and frames
4 within Himself. His masterpiece He
5 offers YOU to see. And would
6 you rather see the frame INSTEAD of
7 this? And see the picture not at
8 all? The Holy Spirit is the frame God set
9 around the part of Him that YOU
10 would see as separate. Yet its
11 frame is JOINED to its Creator, One
12 with Him AND with His masterpiece.
13 T 25 C 6. This IS its purpose, and you do NOT
14 make the frame INTO the picture 5 when
15 you choose to see it in its place.
16 The frame that God has given it
17 but serves HIS purpose, not yours
18 APART from His. It is your SEPARATE purpose
19 that OBSCURES the picture, and cherishes
20 the frame INSTEAD of it. But God has
21 set His masterpiece within a frame
22 that will endure forever, when yours
23 has crumbled into dust. But think
24 you not the picture is destroyed in ANY way.
25 What God creates is safe from ALL

5
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(N 11:125)(Ur 869-870)
1 corruption, unchanged and perfect in eternity.(870) #689
2 T 25 C 7. Accept HIS frame instead of yours,
3 and you WILL see the masterpiece. Look at its
4 loveliness, and understand the Mind that
5 thought it, NOT in flesh and bones, but in
6 a frame of holiness as lovely as Itself.
7 Its holiness lights up the sinlessness the
8 frame of darkness hides, and casts a
9 veil of light across the picture's face,
10 which but reflects the light which shines
11 from it to its Creator. Think not this
12 face was ever darkened because YOU
13 saw it in a frame of death. God kept
14 it safe that YOU might look on it, and
15 SEE the holiness that He has given it.
16 Within the darkness see the Savior FROM the
17 dark, and understand your brother as his
18 Father's Mind shows him to you.
19 T 25 C 8. He will step forth from darkness
20 as you look on him, and YOU will see the dark
21 no more. The darkness touched him not,
22 nor you who BROUGHT him forth for
23 YOU to look upon. His sinlessness but
24 pictures YOURS. His gentleness becomes
25 YOUR strength, and BOTH will gladly look

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(N 11:126)(Ur 870-871)
1 within and see the holiness that MUST be there
2 BECAUSE of what you looked upon in him. HE
3 is the frame in which YOUR holiness is set,
4 and what God gave him MUST be given
5 you. However much he overlooks the
6 masterpiece in him, and sees only a frame
7 of darkness, it is still YOUR only function to
8 behold in him what he sees not. And 6
9 in this seeing 7 is the vision SHARED that
10 looks on Christ INSTEAD of seeing death.
11 T 25 C 9. How could the Lord of Heaven
12 NOT be glad if you appreciate His
13 masterpiece? What COULD He do
14 but offer thanks to you, who love His Son
15 as He does? Would He not
16 make KNOWN to you His Love, if you
17 but SHARE His praise of what
18 He loves? God cherishes (871)#690 creation
19 as the perfect Father that He is. And
20 so His joy is made complete when
21 any part of Him JOINS in His praise,
22 to SHARE His joy. This brother is His
23 perfect gift to you. And He is
24 glad and thankful when you thank His
25 perfect Son for being what he IS.

6
Ur inserts comma
7
Ur inserts comma

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(N 11:127)(Ur 871)
1 And ALL His thanks and gladness shine
2 on you who would COMPLETE His joy,
3 along with Him.
4 T 25 C 10. And thus is YOURS completed.
5 Not one ray of darkness can be seen
6 by those who will to make their Father's
7 happiness complete, and theirs along with His.
8 The gratitude of God Himself is freely
9 offered to everyone who shares His Purpose.
10 It was not His Will to be alone. And
11 neither is it YOURS. Forgive your brother,
12 and you CANNOT separate yourself from him,
13 nor from his Father. YOU need NO
14 forgiveness, for the wholly pure have never
15 sinned. Give, then, what He has
16 given you, that YOU may see His
17 Son as one, and thank his Father,
18 as He thanks YOU. Nor believe
19 that all His praise is given not to you.
20 For what you give is HIS, and giving
21 it, you learn to understand His gift to you.
22 And give the Holy Spirit what He offers
23 unto the Father AND the Son alike. T 25 C 11. Nothing
24 has power over you EXCEPT His Will AND
25 yours, who but EXTEND His Will.

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(N 11:128)(Ur 871-872)
1 It was for this YOU were created, and your brother
2 WITH you, and ONE with you. YOU are the same, as
3 God Himself is One, and NOT divided in His
4 Will. And YOU must have one purpose,
5 since He gave the same to BOTH of you.
6 His Will is brought together as you join in
7 will that you be made complete by
8 offering completion to your brother. See not in him
9 the sinfullness HE sees, but give him
10 honor that you may esteem yourself AND
11 him. To each of you is given the power of salvation,
12 that escape from darkness into light be
13 yours to share, (872)#691 that you may see as one
14 what never HAS been separate, nor
15 apart from ALL His Love as given
16 equally.
17
18
19
20
21
22
23
24
25 (873)#692

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T 25 D. The Fundamental Law of Perception (*N 1754 11:128)


(N 11:129)(Ur 873)
1 T 25 D 1. To 8 the extent to which you value guilt,
2 to that extent will you perceive a world
3 in which attack is justified. To the extent to which
4 you recognize that guilt is meaningless,
5 to that extent will you perceive attack
6 cannot BE justified. This is in strict
7 accord with vision's FUNDAMENTAL
8 law: You see what you believe is there,
9 and you believe it there because you WANT it there.
10 Perception HAS no other law than this.
11 The rest but stem from this, to hold it
12 up and offer it support. This is
13 perception's form, adapted to this
14 world, of God's more basic law;
15 that Love creates Itself, and
16 nothing BUT Itself.
17 T 25 D 2. God's laws do not obtain
18 directly to a world perception
19 rules, for such a world could
20 not have been created by the Mind
21 to which perception has no
22 meaning. Yet are His laws
23 reflected everywhere. NOT
24 that the world where this reflection
25 is, is real at all. ONLY because

8
Ur inserts October 12, 1967”

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(N 11:130)(Ur 873)
1 His Son BELIEVES it is, and from His Son's
2 belief He COULD not let Himself be
3 separate entirely. He could not
4 enter His Son's insanity with him,
5 but He could be sure His sanity
6 went there WITH him, so he could not be
7 lost forever in the madness of his wish.
8 T 25 D 3. Perception rests on choosing;
9 knowledge does not. Knowledge
10 has but one law BECAUSE it
11 has but One Creator. But
12 this world has two who
13 made it, and they do NOT see
14 it as the same. To each it
15 has a DIFFERENT purpose, and
16 to each it is a perfect means
17 to serve the goal for which it is
18 perceived. For specialness it is the
19 perfect frame to set it off;
20 the perfect battleground to wage its
21 wars, the perfect shelter for the
22 illusions which it would make
23 real. Not one but it upholds
24 in its perception; not one
25 but can be fully justified.

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(N 11:131)(Ur 873-874)
1 T 25 D 4. There is another Maker of the world, the
2 simultaneous Corrector of the mad
3 belief that ANYTHING could be
4 established and maintained without
5 some link that kept it still
6 within the Laws of God. NOT as the
7 Law Itself (874)#693 upholds the universe
8 as God created it. But in some
9 form adapted to the need the Son of
10 God believes he has. Corrected
11 error IS the error's end. And thus
12 has God protected still His
13 Son, even in error. There IS another
14 purpose in the world that error
15 made because it has another
16 Maker, Who CAN reconcile its
17 goal with His Creator's Purpose.
18 T 25 D 5. In His perception of the world,
19 nothing is seen but justifies
20 forgiveness and the sight of perfect
21 sinlessness. Nothing arises but
22 is met with instant and complete
23 forgiveness. Nothing remains an
24 instant, to obscure the sinlessness
25 that shines unchanged, beyond

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19 The Shorthand Notes Text Chapter 25 19

(N 11:132)(Ur 874)
1 the pitiful attempts of specialness to
2 put it out of mind, where it MUST
3 be, and light the BODY up INSTEAD of
4 it. The lamps of Heaven are NOT for
5 it to choose to see them where it
6 will. If it elects to see them
7 elsewhere from their home, as if
8 they lit a place where they could
9 never be, AND YOU AGREE, with its
10 perception, then must the Maker of the
11 world correct your error, lest you still
12 remain in darkness, where the lamps
13 are NOT.
14 T 25 D 6. Everyone here has entered
15 darkness, yet no-one has entered
16 it alone. Nor need he stay
17 more than an instant. For he has
18 come with Heaven's help within him,
19 ready to lead him OUT of
20 darkness into light at ANY
21 time. The time he chooses can
22 be ANY time, for help is there,
23 awaiting but his choice. And
24 when he chooses to AVAIL himself of
25 what is given him, then will he see

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20 The Shorthand Notes Text Chapter 25 20

(N 11:133)(Ur 874-875)
1 each situation that he thought before was
2 means to justify his anger, turned to
3 an event which justifies his love.
4 T 25 D 7. He will hear plainly that
5 the calls to war he heard before
6 are really calls to peace. He will
7 perceive that where he gave
8 attack is but another altar
9 where he can, with equal ease and FAR
10 more happiness, bestow forgiveness.
11 And he will re-interpret ALL
12 temptation as just another
13 chance to bring him joy. (875)#694
14 How CAN a misperception be a
15 sin? Let ALL your brother's
16 errors be to you nothing except
17 a chance for YOU to see the
18 workings of the Helper given YOU to
19 see the world HE made, instead
20 of yours.
21 T 25 D 8. What, then, is justified?
22 WHAT DO YOU WANT? For these two
23 questions ARE the same, and 9 when
24 you see them AS the same, your
25 choice is made. For it is

9
Ur inserts comma

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21 The Shorthand Notes Text Chapter 25 21

(N 11:134)(Ur 875)
1 SEEING them as one that brings
2 release from the belief there are two ways
3 to see. This world has much to
4 offer to your peace, and many
5 chances to extend your own
6 forgiveness on YOURSELF. Such
7 its PURPOSE is, to those who
8 WANT to see peace and forgiveness
9 descend on THEM, and offer THEM
10 the light. The Maker of the world of
11 gentleness has perfect power
12 to offset the world of violence and
13 hate that SEEMS to stand
14 BETWEEN you and His gentleness.
15 It is not there in His forgiving eyes.
16 And THEREFORE it need not be
17 there in yours.
18 T 25 D 9. Sin is the fixed belief perception
19 CANNOT change. What has been
20 damned IS damned, and damned
21 forever, BEING FOREVER UNFORGIVABLE.
22 If, then, it IS forgiven, sin's
23 perception MUST have been wrong. And
24 thus is change made possible. The Holy Spirit,
25 too, sees what HE sees as far

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22 The Shorthand Notes Text Chapter 25 22

(N 11:135)(Ur 875-876)
1 beyond the chance of change. But on His
2 Vision sin can NOT encroach. For sin
3 HAS BEEN corrected by His sight. And
4 thus IT MUST HAVE BEEN AN ERROR, NOT
5 a sin. For what it claimed could
6 never be, HAS BEEN. Sin is ATTACKED
7 by punishment, and so PRESERVED. But to
8 FORGIVE it is to change its state from
9 error into truth.
10 T 25 D 10. The Son of God could NEVER
11 sin, but he CAN wish for what
12 would hurt him. And he HAS
13 the power to think he CAN BE hurt.
14 What could this be EXCEPT a
15 misperception of himself? Is this a sin or
16 a mistake; forgivable or not?
17 Does he need help or condemnation?
18 Is it YOUR purpose that he be
19 saved or damned? Forgetting not
20 that what he is to YOU will make
21 this (876)#695 choice YOUR future.
22 For you MAKE IT NOW, the instant
23 when ALL time becomes a means
24 to reach a goal. Make, then, your choice,

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23 The Shorthand Notes Text Chapter 25 23

(N 11:136)(Ur 876-877)
1 but recognize that, in this choice, the
2 purpose of the world you see is chosen,
3 and WILL be justified.
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (877)#696

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24 The Shorthand Notes Text Chapter 25 24

T 25 E. The Joining of Minds (*N 1762 11:137)


(N 11:137)(Ur 877)
1 T 25 E 1. Minds 10 that are joined, AND RECOGNIZE THEY
2 ARE, can feel no guilt. For they
3 can NOT attack, and they REJOICE that
4 this is so, seeing their safety in this
5 happy fact. Their joy is in the INNOCENCE
6 they see. And thus they seek for
7 it, because it is their PURPOSE to behold it
8 and rejoice. Everyone seeks for what
9 will bring him joy as he defines it. It
10 is NOT the aim, as such, that varies. Yet
11 it IS the way in which the aim is seen
12 that makes the choice of means
13 inevitable, and beyond the hope of
14 change UNLESS THE AIM IS CHANGED.
15 And THEN the means are chosen
16 once again, as what will bring
17 rejoicing is defined ANOTHER way,
18 and sought for differently.
19 T 25 E 2. Perception's basic law could
20 thus be said: “You will rejoice at
21 what you see BECAUSE you see it
22 TO rejoice.” And, while you think
23 that suffering and sin will bring you
24 joy, so long will they be there for you
25 to see. Nothing is harmful or

10
Ur inserts October 17, 1967”

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(N 11:138)(Ur 877-878)
1 beneficent APART from what you wish. It is
2 your wish that MAKES it what
3 it is in its effect on you, 11 BECAUSE
4 you chose it for as a means to
5 GAIN these same effects,
6 believing them to be the bringers of
7 rejoicing and of joy. Even in Heaven
8 does this law obtain. The Son of
9 God creates to bring him joy,
10 sharing his Father's purpose in
11 his own creation, that his joy
12 might be increased, and God's along
13 with his.(878)#697
14 T 25 E 3. You 12 makers of a world that is
15 not so, take rest and comfort in another
16 world where peace abides. This world
17 you bring with you to all the weary eyes hearts and
18 tired eyes hearts that look on sin
19 and beat its sad refrain. From
20 you can come their rest. From you
21 can rise a world they will rejoice
22 to look upon, and where their hearts are
23 glad. In you there is a Vision which
24 extends to all of them, and covers them
25 in gentleness and light. And in this widening

11
The Urtext manuscript, the HLC and FIP all put a sentence break here. The Notes doesn’t put a full stop here however and rather
obviously the clause beginning with “BECAUSE” is a subordinate clause modifying the first clause and is not a stand-alone sentence.
We consider the sentence break here to be a typo, one which went uncorrected in later editing, and restore the material to the original
form in the Notes.
12
Ur inserts “Oct. 23, 1967”

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(N 11:139)(Ur 878)
1 world of light the darkness they THOUGHT
2 was there is pushed away, until it is but
3 distant shadows, far away, not
4 long to be remembered, as the sun “shines”
5 them to nothingness.
6 T 25 E 4. And all their evil thoughts and
7 sinful hopes, their dreams of guilt
8 and merciless revenge, and every wish
9 to hurt and kill and die, will disappear
10 before the sun you bring. Would you
11 not do this, for the Love of God?
12 And for YOURSELF? For think
13 what it would do for YOU.
14 YOUR evil thoughts that haunt
15 YOU now will seem increasingly
16 remote, and far away from YOU.
17 And they go farther and farther
18 off, because the sun in you has risen that
19 they may be pushed away before
20 its light. They linger for a little
21 while, a LITTLE while, in twisted forms
22 too far away for recognition, and
23 are gone forever.
24 T 25 E 5. And in the sunlight YOU will
25 stand in quiet, unafraid in innocence

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27 The Shorthand Notes Text Chapter 25 27

(N 11:140)(Ur 878-879)
1 and wholly unafraid. And from you will the
2 rest YOU found extend, so that
3 YOUR peace can never fall away,
4 and leave YOU homeless. Those who
5 offer peace to everyone have found
6 a home in Heaven the world can
7 NOT destroy. For it is large
8 enough to hold the world within its
9 peace. In YOU is all of Heaven;
10 every leaf that falls is given life
11 in you. Each bird that ever
12 sang will sing again in you.
13 And every flower that ever bloomed
14 has saved its perfume and its
15 loveliness for you.(879)#698
16 T 25 E 6. What aim can supersede
17 the Will of God and of His Son,
18 that Heaven be restored to him
19 for whom it was created as his
20 ONLY home? Nothing before and nothing
21 after it. No other place, no
22 other state nor time. Nothing
23 beyond nor nearer. Nothing else.
24 In ANY form. This can YOU
25 bring to ALL the world, and ALL the thoughts

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28 The Shorthand Notes Text Chapter 25 28

T 25 F. The State of Sinlessness (*N 1766 11:141)


(N 11:141)(Ur 879-880)
1 that entered it, and were mistaken for
2 a little while. How better could your
3 OWN mistakes be brought to truth
4 than by your willingness to bring the
5 light of Heaven with you, as you walk
6 BEYOND the world of darkness into
7 light?(880)#699
8
9
10 T 25 F 2. Attack makes Christ your
11 enemy, and God along with Him. MUST
12 you not be afraid, with enemies like
13 these? And must you not be fearful of
14 YOURSELF? For you HAVE hurt
15 yourself, and made your Self your
16 enemy. And now you MUST believe
17 you are not you, but 13 alien to yourself
18 and “something else,” a “something”
19 to be feared instead of loved.
20 Who would attack whatever he sees
21 as wholly innocent? And who, BECAUSE
22 he wishes to attack, can FAIL to think it
23 MUST be guilty, to DESERVE the wish and
24 leave HIM innocent? And who would
25 see the Son of God as innocent, and wish him dead?

13
Ur inserts “something”

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29 The Shorthand Notes Text Chapter 25 29

(N 11:142)(Ur 880-881)
1 T 25 F 3. Christ stands before you both, each time
2 you look on one another. He has NOT
3 gone because your eyes are closed. But
4 what is there to see by searching for your
5 Savior, seeing Him through sightless eyes?
6 It is NOT Christ you see by looking thus.
7 It is the enemy, CONFUSED with Christ, you
8 look upon. And HATE BECAUSE there is no
9 sin in him for you to see. Nor do you hear his
10 plaintive call, unchanged in content in
11 WHATEVER form the call is made, that you
12 UNITE with him, and JOIN with him (881)#700 in innocence
13 and peace. And yet, beneath the ego's
14 senseless shrieks, such IS the Call that
15 God has given him, that YOU might
16 hear in him His Call to YOU, and answer
17 by returning unto God what is His own.
18 T 25 F 4. The Son of God asks only this of
19 you; that you return to him what is his due,
20 that you may SHARE in it with him. Alone,
21 does NEITHER have it. So must it remain
22 useless to both. Together, it will give to each
23 an EQUAL strength to save the other, and
24 save himself along WITH him. FORGIVEN by you,
25 your Savior offers YOU salvation. CONDEMNED by

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30 The Shorthand Notes Text Chapter 25 30

(N 11:143)(Ur 881)
1 you, he offers death to you. In everyone you
2 see but the reflection of what you chose to
3 have HIM be to you. If you decide against his
4 proper function, the ONLY one he really has in
5 truth, you are depriving him of all the joy he
6 WOULD have found if he fulfilled the role God
7 gave to him. But think not Heaven is
8 lost to him alone. Nor can it be regained
9 unless the way is shown to him through YOU,
10 that YOU may find it, walking by his side.
11 T 25 F 5. It is no sacrifice that he be
12 saved, for BY his freedom will you gain
13 your own. To let HIS function be
14 fulfilled is but the means to let
15 YOURS be. And so you walk towards
16 Heaven or towards hell, but NOT alone.
17 How beautiful his sinlessness will be, when
18 you perceive it! And how much great will be
19 YOUR joy when he is free to offer you the
20 gift of sight God gave to him for you.
21 He HAS no need but this; that you allow
22 him freedom to complete the task God
23 gave to him. Remembering but this;
24 that what HE does YOU do, along with him.
25 And AS you see him, so do YOU

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31 The Shorthand Notes Text Chapter 25 31

(N 11:144)(Ur 881-882)
1 define (882)#701 the function he will have for you, until you
2 see him differently, and LET him be what God
3 APPOINTED that he be to you.
4 T 25 F 6. Against the hatred that the Son of God
5 may cherish toward himself is God
6 believed to be without the power to save what
7 He created from the pain of hell. But in
8 the love he shows himself is God made
9 free to LET His Will be done. In each of
10 you, you see the picture of your OWN
11 belief of 14 what the Will of God MUST
12 be for you. In YOUR forgiveness will you
13 understand His Love for you. Through your
14 ATTACK, believe He hates you, thinking
15 Heaven must be hell. Look once again
16 upon your brother, NOT without the understanding
17 that he is the way to Heaven or to hell, as
18 YOU perceive him. But forget not this; the
19 role you give to him is given YOU, and YOU will
20 walk the way you pointed out to him, BECAUSE
21 it is your judgment made upon 15 yourself.
22
23
24
25 (883)#702

14
The HLC changes the word “of” here to “in” which does better reflect common English usage. It is very clearly “of” in both the
Notes and the Urtext manuscripts, however, and given this segment is intensely poetic in structure, it may well be that the uncommon,
but not incorrect usage was intentional.
15
Originally typed “made on yourself” which is also what the Notes suggests, the “on” was crossed out by hand and “made upon”
written in by hand.

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1 T 25 G. The Special Function (*N 1770 11:145)


2 (N 11:145)(Ur 883)
3 T 25 G 1. The 16 grace of God rests gently on
4 forgiving eyes, and everything they look on
5 speaks of Him to the beholder. He can
6 see no evil; nothing in the world to
7 fear, and no-one who is different from himself.
8 And, as he loves them, so he
9 looks upon HIMSELF with love and gentleness.
10 He would no more condemn himself for
11 HIS mistakes than damn another. He
12 is not an arbiter of vengeance, nor a
13 punisher of sin. The kindness of his
14 sight rests on himself with all the tenderness
15 it offers others. For he would ONLY
16 heal and ONLY bless. And, being
17 IN ACCORD with what God wills, he
18 HAS the power to heal and bless
19 all those he looks on with the grace
20 of God upon his sight.
21 T 25 G 2. Eyes become used to darkness, and
22 the light of brilliant day seems painful to the eyes
23 long grown 17 accustomed to the
24 dim effects perceived at twilight.
25 And they turn away from
26 sunlight, and the clarity it brings
27 to what they look upon. Dimness

16
Ur inserts “Nov. 3, 1967”
17
Ur has “grown long” instead of “long grown”

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(N 11:146)(Ur 883-884)
1 seems better; easier to see, and better
2 recognized. Somehow, the vague and
3 more obscure seems EASIER to look
4 upon; LESS painful to the eyes
5 than what is wholly clear and un-
6 ambiguous. Yet this is NOT what
7 eyes are FOR. And who can
8 say that he PREFERS the darkness,
9 and maintain he WANTS to see?
10 T 25 G 3. The WISH to see calls down the
11 grace of God upon your eyes, and
12 brings the gift of light that
13 makes sight possible. Would 18
14 you behold your brother? God is glad
15 to have you look on him. He does
16 not will your Savior be unrecognized
17 by you. Nor does He will that
18 he remain without the function
19 that He gave to him. Let him no
20 more be lonely, for the lonely ones
21 are those who see no function
22 in the world for them to fill; no
23 place where they are needed, and
24 no aim which ONLY they can
25 perfectly fulfill.(884)#703

18
Ur replaces “Would” with “Will”

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34 The Shorthand Notes Text Chapter 25 34

(N 11:147)(Ur 884)
1 T 25 G 4. Such is the Holy Spirit's kind perception
2 of specialness; His use of what
3 you made, to heal INSTEAD of harm.
4 To each He gives a special function
5 in salvation he alone can fill;
6 a part for ONLY him. Nor is
7 the plan complete until he
8 finds his special function, and
9 fulfills the part assigned to him,
10 to make himself complete within
11 a world where incompletion rules.
12 Here, where the laws of God do
13 NOT prevail in perfect form, can
14 he yet do ONE perfect
15 thing, and make ONE perfect choice.
16 And, BY this act of special faithfullness,
17 to one perceived as OTHER than himself, he
18 learns the gift was given TO himself, and so
19 they MUST be one.
20 T 25 G 5. Forgiveness is the ONLY function
21 meaningful in time. It is the means
22 the Holy Spirit uses to TRANSLATE specialness
23 from sin into salvation. Forgiveness
24 is for all. But, when it RESTS
25 on all, it is complete, and every

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35 The Shorthand Notes Text Chapter 25 35

(N 11:148)(Ur 884)
1 function of this world completed with it.
2 Then is time no more. But WHILE in
3 time, there is still much to do. And each
4 must do what is allotted him, for 19 on
5 HIS part, does ALL the plan depend.
6 He HAS a special part in time, for
7 so he chose, and choosing it, made it
8 for himself. His wish was not denied, but
9 changed in form, to let it serve his
10 brother AND himself, and thus become
11 a means to save INSTEAD of lose.
12 T 25 G 6. Salvation is no more than
13 a reminder this world is NOT your
14 home; its laws are NOT imposed
15 on you, its values are NOT yours.
16 And nothing that you THINK you see in
17 it is REALLY there at all. And this
18 is seen AND UNDERSTOOD as each one
19 takes his part in its UNDOING, as
20 he did in MAKING it. He
21 HAS the means for either, as he
22 always did. The specialness he chose to
23 HURT himself did God appoint to be the
24 means for his salvation, from the very
25 instant that the choice was made. His

19
Ur inserts comma

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(N 11:149)(Ur 884-885)
1 special sin was made his special grace. His
2 special hate became his special love.(885)#704
3 T 25 G 7. The Holy Spirit needs YOUR special function, that
4 HIS may be fulfilled. Think not you
5 lack a special value here. You wanted it,
6 and it IS given you. ALL that you made
7 can serve salvation easily and well. The Son
8 of God can make NO choice the Holy Spirit can
9 not employ on his BEHALF, and NOT against
10 himself. Only in darkness does your specialness
11 APPEAR to be attack. In light, you see it
12 is your SPECIAL FUNCTION in the plan to save the
13 Son of God from ALL attack, and let
14 him understand that he is safe, as he
15 has ALWAYS been, and will remain in
16 time and in eternity alike. This is the function
17 given each of you for one another. Take it
18 gently, then, from one another's hand, and
19 let salvation be perfectly fulfilled in
20 BOTH of you. Do this ONE thing, that
21 EVERYTHING be given you.
22
23
24
25 (886)#705

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T 25 H. Commuting the Sentence (*N 1775 11:150)


(N 11:150)(Ur 886)
1 T 25 H 1. And, 20 if the Holy Spirit can commute each
2 sentence that you laid upon yourself,
3 and change it to into a blessing, then it
4 CANNOT be a sin. Sin is ONE
5 thing in all this world that CANNOT
6 change. It is immutable. And ON
7 its changelessness the world depends.
8 The magic of the world can SEEM to
9 hide the pain of sin from sinners,
10 and deceive with glitter and with guile.
11 Yet each one knows the cost of sin
12 is death. And so it IS. For
13 sin is a REQUEST for death, a wish
14 to make this world's foundation sure
15 as love, dependable as Heaven,
16 and as strong as God Himself.
17 The world IS safe from love to everyone
18 who thinks sin possible. Nor WILL
19 it change.
20 T 25 H 2. Yet IS it possible what
21 God created NOT should SHARE
22 the attributes of His creation, when
23 it OPPOSES it in every way?
24 It CANNOT be the “sinner's” wish
25 for death is just as strong

20
Ur inserts “November 9, 1967”

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(N 11:151)(Ur 886)
1 as is His Will for Life. Nor CAN
2 the basis of a world He did NOT
3 make be firm and sure as Heaven.
4 How COULD it be that hell and Heaven are the
5 same? And is it possible that
6 what He did NOT will can NOT
7 be changed? What is immutable
8 BESIDES His Will? And what
9 can share Its attributes
10 EXCEPT Itself? What wish can
11 rise AGAINST His Will, and BE
12 immutable?
13 T 25 H 3. If you could realize NOTHING
14 is changeless BUT the Will of God 21
15 this course would not be difficult
16 for you. For it is this that you do
17 not believe. Yet there is nothing
18 ELSE you COULD believe, if you but
19 looked at what it really IS.
20 Let us go back to what we said
21 before, and think of it more
22 carefully. It MUST be so
23 that either God is mad, or
24 is this world a place of madness.
25 Not ONE Thought of His makes

21
Ur inserts comma

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(N 11:152)(Ur 886-887)
1 ANY sense at all within this world.
2 And NOTHING that the world believes as
3 true has ANY meaning in His
4 Mind at all.(887)#706
5 T 25 H 4. What makes no sense at all and
6 has no meaning IS madness
7 insanity. And what is madness
8 CANNOT be the truth. If ONE
9 belief so deeply valued here
10 were true, then every Thought
11 God ever had is an
12 illusion. And if but ONE
13 Thought of His is true, then
14 ALL beliefs the world gives
15 ANY meaning to are false, and
16 make no sense at all. This
17 IS the choice you make. Do not attempt
18 to see it differently, nor twist it
19 into something it is not. For only
20 THIS decision CAN you make. The rest
21 is up to God, and NOT to you.
22 T 25 H 5. To justify ONE value that the
23 world upholds is to DENY your Father's
24 sanity AND YOURS. For God and His
25 beloved Son do NOT think differently.

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(N 11:153)(Ur 887)
1 And it is the AGREEMENT of their Thought that
2 makes the Son a co-creator with the
3 Mind Whose Thought created him.
4 And if he chooses to believe ONE
5 thought OPPOSED to truth, he has
6 decided he is NOT his Father's Son,
7 because the Son is mad, and sanity must
8 lie apart from both the Father AND the Son.
9 THIS YOU BELIEVE. Think not that this
10 belief depends upon the form it takes.
11 Who thinks the world is sane in any
12 way; is justified in ANYTHING it
13 thinks, or is maintained by ANY
14 form of reason, believes this to be true.
15 T 25 H 6. Sin is not real BECAUSE the
16 Father and the Son are NOT insane. This
17 world is meaningless BECAUSE it rests on
18 sin. Who could create the changeless 22
19 if it does NOT rest on truth? The
20 Holy Spirit HAS the power to change the whole
21 foundation of the world you see to
22 something else; a basis NOT
23 insane, on which a sane perception
24 can be based, another world perceived.
25 And one in which is nothing contradicted

22
Ur inserts comma

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(N 11:154)(Ur 887-888)
1 that would lead the Son of God to
2 sanity and joy. Nothing attests to death
3 and cruelty; to separation and to differences.
4 For here is everything perceived as one,
5 and no-one loses, that each one may
6 gain.(888)#707
7 T 25 H 7. Test EVERYTHING that you believe
8 against this ONE requirement. And
9 understand that everything that meets
10 this ONE demand is worthy of your
11 faith. But nothing else. What
12 is not love is sin, and either one perceives
13 the other as insane and meaningless.
14 Love is the basis for a world perceived
15 as wholly mad to sinners, who
16 believe theirs is the way to sanity. But
17 sin is equally insane within the sight
18 of love, whose gentle eyes would
19 look BEYOND the madness, and rest
20 peacefully on truth. Each sees a
21 world immutable, as each defines
22 the changeless and eternal truth of
23 what YOU are. And each reflects
24 a view of what the Father and the Son
25 MUST be, to make that viewpoint
26 meaningful and sane.

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(N 11:155)(Ur 888)
1 T 25 H 8. Your special function is the special form
2 in which the fact that God is NOT insane
3 appears most sensible and meaningful
4 to you. The CONTENT is the same. The FORM
5 is suited to your special needs, and to the
6 special time and place in which you think you
7 find yourself, and where you can be
8 free of place and time, and ALL that
9 you believe must limit you. The Son
10 of God can NOT be bound by 23 time
11 or place, or anything God did NOT
12 will. Yet, if His Will is seen a
13 s madness, then the FORM of sanity
14 which makes it most acceptable to
15 those who ARE insane requires special
16 choice. Nor CAN this choice be made
17 BY the insane, whose problem IS their
18 choices are NOT free, and made with
19 reason in the light of sense.
20 T 25 H 9. It WOULD be madness to
21 entrust salvation to the insane.
22 BECAUSE He is not mad, has God
23 appointed One as sane as He
24 to raise a saner world to meet the
25 sight of everyone who chose insanity

23
The manuscript has “in” originally typed, crossed out and replaced with “by” in handwriting. The Notes has the glyph for “to”
here, making it “be bound to time or place” originally.

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43 The Shorthand Notes Text Chapter 25 43

(N 11:156)(Ur 888-889)
1 as his salvation. To this One is given the
2 choice of form most suitable to him; one
3 which will NOT attack the world he sees, but
4 enter into it in quietness, and SHOW
5 him it is mad. This One but points to an
6 ALTERNATIVE, ANOTHER way of looking
7 at what he has seen before, and
8 recognizes as the world in which he
9 lives, and THOUGHT he understood before.
10 Now MUST he question this, because the (889)#708
11 form of the alternative is one which
12 he can NOT deny, nor overlook,
13 nor fail completely to perceive and
14 see at all.
15 T 25 H 10. To each his special function
16 is designed to be perceived as possible,
17 and more and more desired, as it PROVES
18 to him that it is an alternative he
19 WANTS. From this position does his
20 sinfullness, and ALL the sin he sees
21 within the world, offer him less and less.
22 Until he comes to understand
23 it COST him sanity, and stands
24 BETWEEN him and whatever hope he
25 has of BEING sane. Nor is he

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44 The Shorthand Notes Text Chapter 25 44

(N 11:157)(Ur 889)
1 left without ESCAPE from madness, for
2 he has a special part in EVERYONE'S
3 escape. He can no more be left
4 outside, WITHOUT a special function
5 in the hope of peace, than could the
6 Father overlook His Son, and pass
7 him by in careless thoughtlessness.
8 T 25 H 11. What is dependable EXCEPT
9 His Love? And where does sanity
10 abide EXCEPT in Him? The One Who
11 speaks for Him can show you this,
12 in the alternative He chose especially
13 for you. It is God's Will that you
14 remember this, and so emerge from
15 deepest mourning into perfect joy.
16 Accept the function that has been
17 assigned to you in God's own
18 plan to show His Son that
19 hell and Heaven are different; NOT
20 the same. But that, in Heaven
21 THEY are all the same, WITHOUT
22 the differences that WOULD have
23 made a hell of Heaven, and a
24 heaven of hell, had such insanity
25 been possible.

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45 The Shorthand Notes Text Chapter 25 45

(N 11:158)(Ur 889-890)
1 T 25 H 12. The whole belief that someone
2 loses but reflects the underlying tenet
3 God must be insane. For in this
4 world it seems that one must gain
5 BECAUSE another loses. If THIS were true,
6 then God is mad indeed. But
7 what IS this belief, except a form
8 of the more basic tenet, “Sin is
9 real, and rules the world?” For every
10 little gain, must someone lose,
11 and pay exact amount amount
12 in blood and suffering. For otherwise
13 would evil triumph, and destruction
14 be the total cost of any gain at
15 all. You who believe that God is mad,
16 look carefully at this, and understand
17 that it MUST be that EITHER
18 God OR this must (890)#709 be insane,
19 but hardly both.
20 T 25 H 13. Salvation is rebirth of the
21 idea no-one CAN lose for
22 ANYONE to gain. And everyone
23 MUST gain, if anyone WOULD
24 BE a gainer. Here is sanity
25 restored. 24 And on this single

24
The Urtext manuscript has a comma, but the following word “And” is capitalized. The Notes has a full stop here so we’re thinking
this comma wasa typo which was meant to be a period.

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46 The Shorthand Notes Text Chapter 25 46

(N 11:159)(Ur 890)
1 rock of truth can faith in God's
2 eternal saneness rest, in perfect confidence
3 and perfect peace. Reason is satisfied,
4 for ALL insane beliefs can be corrected
5 here. And sin MUST be impossible,
6 if THIS is true. This is the rock on which
7 salvation rests; the vantage point from which the
8 Holy Spirit gives meaning and direction to the
9 plan in which your special function has a
10 part. For here your special function
11 is made whole, because it shares the
12 FUNCTION of the whole.
13 T 25 H 14. Remember ALL temptation is but
14 this; a mad belief that God's
15 insanity would make YOU sane 25
16 and GIVE you what you want. That
17 either God OR you must LOSE to
18 madness, because your aims can NOT
19 be reconciled. Death demands
20 life, but life is NOT maintained
21 at ANY cost. No-one CAN suffer
22 for the Will of God to be fulfilled.
23 Salvation IS His Will BECAUSE you share
24 it. NOT for you alone, but for the
25 Self which IS the Son of God. He

25
Ur inserts comma

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47 The Shorthand Notes Text Chapter 25 47

T 25 I. The Principle of Salvation (*N 1785 11:160)


(N 11:160)(Ur 890-891)
1 CANNOT lose, for if he could, the loss
2 would be his Father's, and in Him NO
3 loss is possible. And this is sane BECAUSE
4 it is the truth.(891)#710
5
6
7 T 25 I 1. The 26 Holy Spirit can use ALL that you give to
8 Him for your salvation. But He CANNOT
9 use what you withhold. For He can
10 NOT take it from you, WITHOUT your willingness.
11 For, if He did, you would believe He
12 wrested it from you AGAINST your will. And
13 so you would not learn it IS your will
14 to be without it. You need not give
15 it to Him WHOLLY willingly, for if
16 you could, you had 27 no need for Him.
17 But this He needs; that you PREFER He
18 take it, than that you keep it for
19 yourself alone, and recognize that
20 what brings loss to no-one YOU
21 WOULD NOT KNOW. This much is
22 necessary to add to the idea no-one CAN
23 lose for you to gain. And nothing more.
24 T 25 I 2. Here is the ONLY principle
25 salvation needs. Nor is it necessary

26
Ur inserts “November 13, 1967”
27
Subjunctive mood, not a tense error.

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48 The Shorthand Notes Text Chapter 25 48

(N 11:161)(Ur 891)
1 that your faith in it be strong, un-
2 swerving, and without attack from all
3 beliefs opposed to it. You HAVE no fixed
4 allegiance. But remember salvation
5 is not needed by the saved. You are NOT
6 called upon to do what one divided
7 still against himself WOULD find impossible.
8 Have little faith that wisdom COULD
9 be found in such a state of mind.
10 But be you thankful that only little
11 faith is ASKED of you. What BUT a
12 little faith remains to those who still
13 believe in sin? What COULD they
14 know of Heaven and the justice of the saved?
15 T 25 I 3. There is a kind of justice in
16 salvation of which the world knows nothing.
17 To the world, justice and VENGEANCE are the
18 same, for sinners see justice ONLY
19 as their punishment, perhaps sustained
20 by someone ELSE, but NOT escaped.
21 The laws of sin DEMAND a victim.
22 WHO it may be makes little
23 difference. But death MUST be the
24 cost and MUST be paid. This is NOT
25 justice, but insanity. Yet how could

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49 The Shorthand Notes Text Chapter 25 49

(N 11:162)(Ur 891-892)
1 justice BE defined WITHOUT insanity, where
2 love means hate, and death is seen as
3 victory and triumph over eternity and
4 timelessness and life?
5 T 25 I 4. You who know not of justice still
6 can ask, and learn the answer. Justice
7 looks on all in the same way. It is NOT
8 just that one should lack for what
9 another has. For that is vengeance 28
10 in WHATEVER form it takes. Justice
11 demands NO sacrifice, for ANY
12 sacrifice is made that sin MAY BE
13 PRESERVED and KEPT. (892)#711 It is a payment
14 offered for the cost of sin, BUT NOT
15 THE TOTAL COST. The rest is taken from
16 another, to be laid beside your LITTLE
17 payment, to “atone” for all that
18 you would keep and NOT give up. So
19 is the victim seen as PARTLY you,
20 with someone ELSE by far the greater
21 part. And in the TOTAL cost, the
22 greater his, the less is yours. And
23 justice, being blind, is satisfied
24 by being paid, it matters not by whom.
25 T 25 I 5. Can this BE justice? God

28
Ur inserts comma

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50 The Shorthand Notes Text Chapter 25 50

(N 11:163)(Ur 892)
1 knows not of this. But justice DOES He
2 know, and knows it well. For He is wholly
3 fair to everyone. Vengeance is alien
4 to His Mind BECAUSE He knows of
5 justice. To be just is to be fair, AND NOT
6 be vengeful. Fairness AND vengeance are
7 impossible, for each one contradicts the other, and
8 denies that it is real. It is impossible for you to
9 SHARE the Holy Spirit's justice, with a mind that
10 can conceive of specialness at all. Yet
11 how could HE be just, if He
12 condemns a sinner for the crimes he did
13 not do, but THINKS he did? And where
14 would justice be if He demanded of the ones
15 obsessed with the idea of punishment
16 that they lay it aside, unaided, and
17 perceive it is not true?
18 T 25 I 6. It is extremely hard ???? for
19 those who still believe sin meaningful
20 to understand the Holy Spirit's justice. They
21 believe He shares their OWN confusion, and
22 can NOT avoid the vengeance that their
23 own belief in justice MUST entail.
24 And so they fear the Holy Spirit, and perceive
25 the wrath of God in Him. They are

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51 The Shorthand Notes Text Chapter 25 51

(N 11:164)(Ur 892-893)
1 unjust indeed to Him. Nor can they trust
2 Him NOT to strike them dead with
3 lightening bolts torn from the fires of Heaven
4 by God's Own angry hand. They DO
5 believe that Heaven is hell, and ARE afraid
6 of love. And deep suspicion and the
7 chill of fear come over them when they
8 are told that they have NEVER sinned.
9 Their world DEPENDS on sin's stability.
10 And they perceive the “threat” of what God
11 KNOWS as justice to be more destructive
12 to themselves and to their world than vengeance, which
13 they understand and love.(893)#712
14 T 25 I 7. So do they think the LOSS of
15 sin a curse. And flee the blessing of
16 the Holy Spirit as if He were a messenger
17 from hell, sent from above in
18 treachery and guile, to work God's
19 vengeance on them in the guise of a
20 deliverer and friend. What COULD He
21 be to them except a devil dressed
22 to deceive, within an angel's cloak?
23 And what escape has He for
24 them, except a door to hell that
25 SEEMS to look like Heaven's gate?

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52 The Shorthand Notes Text Chapter 25 52

(N 11:165)(Ur 893)
1 Yet justice cannot punish those who
2 ask for punishment, but have a Judge
3 Who knows that they are wholly
4 innocent in truth. In justice He is BOUND
5 to set them free, and GIVE them all
6 the honor they deserve, and have denied themselves
7 because they are NOT fair, and CANNOT understand
8 that they ARE innocent.
9 T 25 I 8. Love is NOT understandable to
10 sinners. BECAUSE they think that
11 justice is SPLIT OFF from love, and
12 stands for something else. And
13 thus is love perceived as weak and
14 vengeance strong. For love has
15 LOST when judgment left its side,
16 and is too weak to SAVE from punishment.
17 But vengeance WITHOUT love has
18 GAINED in strength by being
19 separate and apart from love. And
20 what BUT vengeance now can
21 help and save, while love stands
22 feebly by, with helpless hands, bereft
23 of justice and vitality, and powerless
24 to save? What can Love ask of
25 you who think that all of this is true?

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53 The Shorthand Notes Text Chapter 25 53

(N 11:166)(Ur 893-894)
1 Could He, in justice AND in love believe in
2 your confusion you HAVE much to give?
3 T 25 I 9. You are NOT asked to trust Him
4 far. No further than what you SEE
5 He offers you, and what you recognize
6 you COULD not give yourself. In God's
7 Own justice does He recognize all
8 you deserve, but understands as well that
9 you can NOT accept it for yourself.
10 It is His Special Function to hold out
11 to you the gifts the innocent DESERVE. And
12 every one that you accept brings joy
13 to Him AS WELL as you. He knows
14 that Heaven is richer made by each one
15 you accept. And God rejoices as
16 His Son receives what loving
17 justice KNOWS to be his due. For
18 love and justice are NOT different.
19 BECAUSE they are the same, does mercy
20 stand at God's right hand, and
21 GIVE the Son of God (894)#713 the power to forgive
22 HIMSELF of sin.
23 T 25 I 10. To him who merits EVERYTHING,
24 how can it be that ANYTHING is
25 kept FROM him? For that would

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54 The Shorthand Notes Text Chapter 25 54

(N 11:167)(Ur 894-895)
1 be injustice, and unfair indeed to all the
2 holiness that IS in him, however much
3 he recognize it not. God knows of NO
4 injustice. He would not allow His Son
5 be judged by those who seek his death,
6 and COULD not see his worth at all.
7 What honest witnesses could THEY call
8 forth, to speak on his behalf? And
9 who would come to plead FOR him 29 and not
10 AGAINST his life? No justice would
11 be given him by you. Yet God
12 ensured that justice WOULD be
13 done unto the Son He loves, and would
14 protect from ALL unfairness you might seek
15 to offer, believing vengeance IS his proper due.(895)#714
16 T 25 I 11. As 30 specialness cares not
17 who pays the cost of sin, so it BE
18 paid, the Holy Spirit heeds not who looks
19 on innocence at last, provided it
20 IS seen and recognized. For just
21 ONE witness is enough, if he sees
22 truly. Simple justice asks no more.
23 Of each one does the Holy Spirit ask if he
24 will be that one, so justice
25 may return to love, and there be satisfied.

29
Ur inserts comma
30
Ur inserts “November 14, 1967”

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55 The Shorthand Notes Text Chapter 25 55

(N 11:168)(Ur 895)
1 Each special function He allots is but
2 for this; that each one learn that love and
3 justice are NOT separate. And both
4 are strengthened by their union with the each other. Without
5 love is justice prejudiced and weak. And
6 love WITHOUT justice is impossible. For
7 love is fair, and cannot chasten
8 without cause. What cause can BE
9 to warrant an attack upon the innocent? In
10 justice, then, does love correct mistakes,
11 but NOT in vengeance. For that would be
12 unjust to innocence.
13 T 25 I 12. You can be perfect witness
14 to the power of love AND justice, if
15 you understand it is impossible the Son of God
16 COULD merit vengeance. You need
17 NOT perceive 31 in every circumstance 32 that
18 this is true. Nor need you look to
19 your experience WITHIN the world, which
20 is but shadows of all that is
21 REALLY happening within yourself. The
22 understanding that you need comes NOT of
23 you, but from a larger Self, so
24 great and holy that He COULD not
25 doubt His innocence. Your special

31
Ur inserts comma
32
Ur inserts comma

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56 The Shorthand Notes Text Chapter 25 56

(N 11:169)(Ur 895-896)
1 function is a call to Him, that He may
2 smile on you whose sinlessness He
3 shares. HIS understanding will be YOURS. And
4 so the Holy Spirit's Special Function has been
5 fulfilled. God's Son has found a witness
6 unto his sinlessness, and NOT his sin. How
7 LITTLE need you give the Holy Spirit, that simple justice
8 may be given YOU.
9 T 25 I 13. Without impartiality there IS no
10 justice. How CAN specialness be
11 just? Judge not because you cannot, NOT
12 because you are a miserable sinner too. (896)#715
13 How can the special REALLY understand that
14 justice is the same for everyone? To take
15 from one to give another MUST be an
16 injustice to them both, since they are
17 equal in the Holy Spirit's sight. Their Father
18 gave the SAME inheritance to both. Who
19 would have more OR less is not aware
20 that he has everything. He is no
21 judge of what MUST be another's
22 due, because he thinks HE is deprived.
23 And so MUST he be envious, and
24 try to TAKE AWAY from whom he judges.
25 He is NOT impartial, and CANNOT fairly

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57 The Shorthand Notes Text Chapter 25 57

(N 11:170)(Ur 896)
1 see another's rights BECAUSE his own have
2 been obscured to him.
3 T 25 I 14. You have the right to all the universe; to
4 perfect peace, complete deliverance
5 from ALL effects of sin, and to the life
6 eternal, joyous, and complete in EVERY
7 way, as God appointed for His
8 holy Son. This is the ONLY justice
9 Heaven knows, and all the Holy Spirit brings
10 to earth. Your special function shows you
11 nothing else BUT perfect justice
12 CAN prevail for you. And you ARE
13 safe from vengeance in ALL forms.
14 The world deceives, but it can NOT
15 replace God's justice with a version
16 of its own. For only love IS
17 just, and CAN perceive what justice
18 must accord the Son of God. Let
19 love decide, and never fear that you,
20 in your unfairness, will deprive yourself
21 of what GOD'S justice has allotted you.
22
23
24
25 (897)#716

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58 The Shorthand Notes Text Chapter 25 58

T 25 J. The Justice of Heaven (*N 1796 11:171)


(N 11:171)(Ur 897)
1 T 25 J 1. What 33 can it be but arrogance
2 to think your little errors CANNOT be undone
3 by Heaven's justice? And what
4 COULD this mean, except that they are
5 sins, and NOT mistakes, forever uncorrectable,
6 and to be met with vengeance, NOT with
7 justice? ARE you willing to be released
8 from ALL effects of sin? You CANNOT answer
9 this until you see all that the answer
10 MUST entail. For if you answer “yes,”
11 this means you will forego ALL values of
12 this world, in favor of the peace of Heaven.
13 Not one sin would you retain. AND NOT
14 ONE DOUBT THAT THIS IS POSSIBLE will
15 you hold dear, that sin be kept in place.
16 You mean that truth has greater
17 value now than ALL illusions. And
18 you recognize that truth must be
19 REVEALED to you, because YOU know not what it IS.
20 T 25 J 2. To give reluctantly is not to
21 gain the gift. BECAUSE YOU ARE RELUCTANT TO
22 ACCEPT IT. It IS saved for you,
23 until reluctance to receive it disappears,
24 and you are WILLING it be given you.
25 God's justice warrants gratitude, NOT fear.

33
Ur inserts “November 21, 1967”

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59 The Shorthand Notes Text Chapter 25 59

(N 11:172)(Ur 897)
1 Nothing you give is lost to you or anyone, but
2 cherished and preserved for you in Heaven,
3 where all the treasures given to God's
4 Son are kept for him, and offered
5 anyone who but holds out his
6 hand in willingness they be received.
7 Nor is the treasure LESS as it is given
8 out. Each gift received but
9 ADDS to the supply. For God IS fair.
10 He does not fight AGAINST His Son's
11 reluctance to perceive salvation as a gift from
12 Him. Yet would His justice not be
13 satisfied until it is received by everyone.
14 T 25 J 3. Be certain any answer to a
15 problem the Holy Spirit solves will ALWAYS be
16 one in which NO-ONE loses. And
17 this MUST be true BECAUSE He asks
18 no sacrifice of anyone. An
19 answer which demands the slightest loss
20 to ANYONE has not RESOLVED the
21 problem, but has added TO it,
22 and made it greater, HARDER
23 to resolve, AND MORE UNFAIR. It is impossible
24 the Holy Spirit could SEE unfairness as a
25 resolution. To Him, what is unfair must

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60 The Shorthand Notes Text Chapter 25 60

(N 11:173)(Ur 897-898)
1 be corrected BECAUSE it is unfair. And EVERY
2 error is a perception in which one, at least, is
3 seen unfairly. Thus is justice NOT accorded
4 to the Son of God. When ANYONE (898)#717 is seen as
5 losing, HE HAS BEEN CONDEMNED. And
6 punishment becomes his due, INSTEAD of justice.
7 T 25 J 4. The sight of innocence makes
8 punishment impossible, and justice sure. The
9 Holy Spirit's perception leaves no GROUNDS for
10 an attack. Only a LOSS could
11 justify attack, and loss of ANY kind He
12 cannot see. The world solves problems in the
13 other 34 way. IT sees a resolution as
14 a state in which it is DECIDED who shall
15 win and who shall lose; HOW MUCH the
16 one shall take, and HOW MUCH can
17 the loser still defend. Yet does the
18 problem still remain unsolved, for
19 ONLY justice can set up a state
20 in which there IS no loser; no-one left
21 unfairly treated and deprived, and thus
22 with grounds for vengeance. Problem
23 SOLVING can NOT be vengeance, which
24 at most best can bring another problem ADDED to the
25 first, in which the murder is not obvious.

34
Ur replaces “the other” with “another”

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(N 11:174)(Ur 898)
1 T 25 J 5. The Holy Spirit's problem solving is the way
2 in which the problem ENDS. It has been solved
3 BECAUSE it has been met with justice. And
4 UNTIL it has, it will recur because it
5 has NOT yet been solved. The principle
6 that justice MEANS no-one can lose
7 is crucial to this course. For miracles
8 DEPEND on justice. NOT as it is seen
9 through this world's eyes, but as God
10 knows it, and as knowledge is
11 reflected in sight the Holy Spirit gives.
12 NO-ONE deserves to lose. And what
13 would be UNJUST to him can NOT
14 occur. Healing must be for everyone
15 BECAUSE he does not merit an attack of any
16 kind. What order CAN there be in
17 miracles, unless someone deserves to
18 suffer MORE, and others LESS? And is
19 this justice to the wholly innocent?
20 T 25 J 6. A miracle IS perfect justice.
21 It is NOT a special gift to some, to be
22 WITHHELD from others as LESS worthy,
23 MORE condemned, and thus APART from
24 healing. Who is there who can
25 be separate from salvation, if its

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62 The Shorthand Notes Text Chapter 25 62

(N 11:175)(Ur 898-899)
1 PURPOSE is the end of specialness? Where is
2 salvation's justice if SOME errors are
3 unforgivable, and WARRANT vengeance
4 IN PLACE of healing and return of peace?
5 Salvation cannot SEEK to help God's Son
6 be MORE unfair than HE has sought to
7 be. (899)#718 If miracles, the Holy Spirit's gift, were
8 given specially to an elect and special
9 group, and kept APART from others those who are as LESS
10 deserving, then is He ALLY to specialness.
11 What He cannot perceive He bears
12 no witness to. And everyone is
13 EQUALLY entitled to His gift of
14 healing and deliverance and peace.
15 T 25 J 7. To give a problem to the Holy Spirit to
16 solve FOR you means that you WANT it
17 solved. To keep it for yourself to
18 solve WITHOUT His help is to decide
19 it should remain UNsettled, UNresolved,
20 and lasting in its power of injustice
21 and attack. No-one can BE unjust to
22 you, unless you have decided first to BE
23 unjust. And then MUST problems
24 rise to block your way, and peace be
25 ???? scattered by the winds of hate.

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63 The Shorthand Notes Text Chapter 25 63

(N 11:176)(Ur 899)
1 Unless you think that ALL your brothers have an
2 equal right to miracles with you, you will not claim
3 YOUR right to them, because you were unjust to one
4 with EQUAL rights. Seek to deny, and you WILL
5 feel denied. Seek to deprive, and you
6 HAVE BEEN deprived.
7 T 25 J 8. A miracle can NEVER be received
8 because another could receive it NOT. Only
9 forgiveness OFFERS miracles. And pardon
10 MUST be just to everyone. The little problems
11 that you keep and hide become your secret
12 sins BECAUSE you did not choose to let
13 them be removed FOR you. And
14 so they gather dust and grow,
15 until they cover EVERYTHING that
16 you perceive, and leave you fair to
17 no-one. Not ONE right do
18 YOU believe you have. And bitterness,
19 with vengeance justified and mercy lost,
20 condemns you as UNWORTHY of
21 forgiveness. The unforgiven HAVE no
22 mercy to bestow upon another. That
23 is why your sole responsibility MUST
24 be to take forgiveness for yourself.
25 T 25 J 9. The miracle that you receive you

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64 The Shorthand Notes Text Chapter 25 64

(N 11:177)(Ur 899-900)
1 GIVE. Each one becomes an illustration of
2 the law on which salvation rests;
3 that justice MUST be done to all, if
4 ANYONE is to be healed. No-one can
5 lose, and everyone MUST benefit. Each
6 miracle is an example of what
7 justice can accomplish, when it is offered
8 to everyone alike. It is received and GIVEN
9 equally. It IS awareness that giving and
10 receiving ARE the same. BECAUSE it does not
11 make the same unlike,(900)#719 it sees no
12 differences where none exist. And
13 thus it is the SAME for everyone, because
14 it sees no differences in THEM. Its
15 offering is universal. 35 And it
16 teaches but one message. What is
17 God's BELONGS to everyone, and IS
18 his due.
19
20
21
22
23
24
25 (901)#720

35
Ur has no sentence break here, just a comma

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i The Shorthand Notes Table of Contents Text Chapter 26 i

A Course in Miracles Volume I Chapter 26 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 26 - THE TRANSITION ............................................................................................................... 1


T 26 A. Introduction (*N 1803 11:178)............................................................................................. 1
T 26 B. The “Sacrifice” of Oneness (*N 1803 11:178)..................................................................... 1
(N 11:178)(Ur 901) .......................................................................................................................... 1
(N 11:179)(Ur 901) .......................................................................................................................... 2
(N 11:180)(Ur 902) .......................................................................................................................... 3
(N 11:181)(Ur ---) ............................................................................................................................ 4
(N 11:182)(Ur 902) .......................................................................................................................... 5
(N 11:183)(Ur 902-903) ................................................................................................................... 6
(N 11:184)(Ur 903) .......................................................................................................................... 7
T 26 C. The Forms of Error (*N 1810 11:185) ................................................................................ 8
(N 11:185)(Ur 904) .......................................................................................................................... 8
(N 11:186)(Ur 904-905) ................................................................................................................... 9
(N 11:187)(Ur 905) ........................................................................................................................ 10
(N 11:188)(Ur 905-906) ................................................................................................................. 11
(N 11:189)(Ur 906) ........................................................................................................................ 12
(N 11:190)(Ur 906) ........................................................................................................................ 13
T 26 D. The Borderland (*N 1816 11:191) ..................................................................................... 14
(N 11:191)(Ur 907) ........................................................................................................................ 14
(N 11:192)(Ur 907) ........................................................................................................................ 15
(N 11:193)(Ur 907-908) ................................................................................................................. 16
(N 11:194)(Ur 908) ........................................................................................................................ 17
(N 11:195)(Ur 908-909) ................................................................................................................. 18
T 26 E. Where Sin Has Left (*N 1821 11:196)............................................................................... 19
(N 11:196)(Ur 910) ........................................................................................................................ 19
(N 11:197)(Ur 910) ........................................................................................................................ 20
(N 11:198)(Ur 910-911) ................................................................................................................. 21
(N 11:199)(Ur 911) ........................................................................................................................ 22
T 26 F. The Little Hindrance (*N 1825 11:200)............................................................................. 23
(N 11:200)(Ur 912) ........................................................................................................................ 23
(N 11:201)(Ur 912-913) ................................................................................................................. 24
(N 11:202)(Ur 913) ........................................................................................................................ 25
(N 11:203)(Ur 913-914) ................................................................................................................. 26
(N 11:204)(Ur 914) ........................................................................................................................ 27
(N 11:205)(Ur 914-915) ................................................................................................................. 28
(N 11:206)(Ur 915) ........................................................................................................................ 29
(N 11:207)(Ur 915-916) ................................................................................................................. 30
(N 11:208)(Ur 916) ........................................................................................................................ 31
T 26 G. The Appointed Friend (*N 1834 11:209) .......................................................................... 32
(N 11:209)(Ur 917) ........................................................................................................................ 32
(N 11:210)(Ur 917) ........................................................................................................................ 33
(N 11:211)(Ur 917) ........................................................................................................................ 34
T 26 H. Review of Principles (*N 1837 11:212) ............................................................................. 35
(N 11:212)(Ur 918) ........................................................................................................................ 35
(N 11:213)(Ur 918) ........................................................................................................................ 36

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ii The Shorthand Notes Table of Contents Text Chapter 26 ii

(N 11:214)(Ur 918-919) ................................................................................................................. 37


(N 11:215)(Ur 919) ........................................................................................................................ 38
(N 11:216)(Ur 919-920) ................................................................................................................. 39
(N 11:217)(Ur 920) ........................................................................................................................ 40
(N 11:218)(Ur 920-921) ................................................................................................................. 41
(N 11:219)(Ur 921) ........................................................................................................................ 42
(N 11:220)(Ur 921-922) ................................................................................................................. 43
(N 11:221)(Ur 922) ........................................................................................................................ 44
(N 11:222)(Ur 922-923) ................................................................................................................. 45
(N 11:223)(Ur 923) ........................................................................................................................ 46
(N 11:224)(Ur 923-924) ................................................................................................................. 47
T 26 I. The Immediacy of Salvation (*N 1850 11:225).................................................................. 48
(N 11:225)(Ur 925) ........................................................................................................................ 48
(N 11:226)(Ur 925) ........................................................................................................................ 49
(N 11:227)(Ur 925-926) ................................................................................................................. 50
(N 11:228)(Ur 926) ........................................................................................................................ 51
(N 11:229)(Ur 926-927) ................................................................................................................. 52
(N 11:230)(Ur 927) ........................................................................................................................ 53
T 26 J. For They Have Come (*N 1856 11:231)............................................................................. 54
(N 11:231)(Ur 928) ........................................................................................................................ 54
(N 11:232)(Ur 928) ........................................................................................................................ 55
(N 11:233)(Ur 928-929) ................................................................................................................. 56
(N 11:234)(Ur 929) ........................................................................................................................ 57
(N 11:235)(Ur 929-930) ................................................................................................................. 58
T 26 K. The Remaining Task (N* 1862 11:236)............................................................................. 59
(N 11:236)(Ur 931) ........................................................................................................................ 59
(N 11:237)(Ur 931) ........................................................................................................................ 60
(N 11:238)(Ur 931-932) ................................................................................................................. 61
(N 11:239)(Ur 932) ........................................................................................................................ 62
(N 11:240)(Ur 932-933) ................................................................................................................. 63

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Chapter 26 - The Transition


T 26 A. Introduction (*N 1803 11:178)
T 26 B. The “Sacrifice” of Oneness (*N 1803 11:178)
(N 11:178)(Ur 901)
1 T 26 A 1. In 1 the “dynamics” of attack is sacrifice
2 a key idea. It is the pivot upon which ALL
3 compromise, ALL desperate attempts to strike
4 a bargain, and ALL conflicts achieve a
5 seeming balance. It is the symbol of the central
6 theme that someb SOMEBODY MUST LOSE.
7 Its focus on the BODY is apparent, for
8 it is ALWAYS an attempt to LIMIT LOSS.
9 The body is ITSELF a sacrifice; a giving
10 up of power, in the name of saving
11 just a little for yourself. To see
12 a brother in ANOTHER body, SEPARATE from yours, is the
13 expression of a wish to see a little PART of
14 him, and sacrifice the rest. Look at the world, and
15 you will see nothing attached to ANYTHING
16 beyond itself. All seeming entities can
17 come a little nearer, or go a little
18 farther off, but CANNOT join.
19 T 26 B 1. The world you see is based on
20 SACRIFICE of oneness. It is a picture of
21 a COMPLETE disunity and total LACK of
22 joining. Around each entity is built a
23 wall so seeming solid that it looks as
24 if what is inside can never reach
25 without, and what is out can never

1
Ur inserts “November 27,1967”

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2 The Shorthand Notes Text Chapter 26 2

(N 11:179)(Ur 901)
1 reach and join with what is locked away
2 within the wall. Each part must SACRIFICE
3 the other part to keep itself complete. For if
4 they joined, each one would LOSE its own
5 identity, and BY their separation are their selves
6 maintained. The little that the body fences off
7 BECOMES the self, preserved through sacrifice of all the
8 rest. And all the rest must LOSE this little
9 part, remaining incomplete to keep its own
10 identity intact.
11 T 26 B 2. In THIS perception of your self the BODY'S
12 loss would be a sacrifice indeed.
13 And sight of bodies becomes the sign that
14 sacrifice IS limited, and something still
15 remains for you alone. And FOR this little
16 to belong to you, are limits placed on
17 EVERYTHING outside, just as they are
18 on everything you think is YOURS. For
19 giving and receiving ARE the same. And to
20 ACCEPT the limits of a body is to
21 IMPOSE these limits on each brother whom you
22 see. For you MUST see him as you see
23 yourself. The body IS a loss, and CAN
24 be made to sacrifice. And while you
25 see your brother as a body,(902)#721 APART from you

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3 The Shorthand Notes Text Chapter 26 3

(N 11:180)(Ur 902)
1 and separate in his cell, you are demanding
2 sacrifice of him AND you.
3 T 26 B 3. What greater sacrifice could be
4 demanded than that God's Son
5 perceive himself without his Father? And
6 his Father be without His Son? Yet
7 EVERY sacrifice demands that they
8 be separate and without the other. The
9 memory of God MUST be denied,
10 if ANY sacrifice is asked of ANYONE.
11 What witness to the wholeness of God's
12 Son is seen within a world of
13 separate bodies, however much he
14 witnesses to truth? He is
15 INVISIBLE in such a world. Nor can
16 his song of union and of joy be
17 heard at all. Yet is it given
18 him to make the world recede before
19 his song and sight of him REPLACE
20 the body's eyes.
21 T 26 B 4. Those who would see the
22 witnesses to truth INSTEAD of to
23 illusion merely ask that they might
24 see a PURPOSE in the world that gives
25 it sense and makes it meaningful.

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4 The Shorthand Notes Text Chapter 26 4

(N 11:181)(Ur ---)

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5 The Shorthand Notes Text Chapter 26 5

(N 11:182)(Ur 902)
1 WITHOUT your special function HAS this world
2 no meaning for you. Yet it can become
3 a treasure house as rich and limitless
4 as Heaven Itself. No instant passes
5 here in which your brother's holiness can NOT
6 be seen, to add a limitless supply to
7 every meager scrap and tiny crumb of
8 happiness that you allot yourself. You CAN
9 lose sight of oneness, but can NOT
10 make sacrifice of its reality. Nor
11 can you LOSE what you would sacrifice,
12 nor keep the Holy Spirit from His task of
13 showing you that it has NOT been lost.
14 T 26 B 5. Hear, then, the song your brother
15 sings to you. And LET the world
16 recede, 2 and TAKE the rest his witness
17 offers on behalf of peace. But
18 judge him not, for you will hear no song
19 of liberation for yourself, nor see
20 what it is given him to witness to, that
21 YOU may see it and rejoice WITH him.
22 Make not his holiness a sacrifice to
23 your belief in sin. You sacrifice YOUR innocence
24 with his, and die each time you see in him a
25 sin deserving death. Yet every

2
Originally typed “you see” it is corrected by handwriting to “recede” which agrees with the Notes.

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6 The Shorthand Notes Text Chapter 26 6

(N 11:183)(Ur 902-903)
1 instant can you be reborn, and given life
2 again. His holiness gives life to you,
3 who CANNOT die because his sinlessness
4 is known to God, and (903)#722 can no more be
5 sacrificed by you than can the
6 light in you be blotted out because he
7 sees it not.
8 T 26 B 6. You who would make a
9 sacrifice of life, and make your eyes and
10 ears bear witness to the death of God
11 and of His holy Son, think not that you
12 have power to make of them what God
13 willed not they be. In Heaven
14 God's Son is NOT imprisoned in a
15 body, nor is sacrificed in solitude to
16 sin. And as he is in Heaven 3
17 so MUST he be eternally and
18 everywhere. He is the same
19 forever. Born again each instant,
20 untouched by time, and FAR beyond
21 the reach of ANY sacrifice of life OR death.
22 For neither did he make, and only
23 ONE was given him, by One Who
24 KNOWS His gifts can NEVER suffer
25 sacrifice and loss.

3
Ur inserts comma

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7 The Shorthand Notes Text Chapter 26 7

(N 11:184)(Ur 903)
1 T 26 B 7. God's justice rests in
2 gentleness upon His Son, and keeps
3 him safe from ALL injustices the
4 world would lay upon him. COULD
5 it be that YOU could make his
6 sins reality, and sacrifice His
7 Father's Will for him? Condemn
8 him not by seeing him within the rotting
9 prison where he sees himself.
10 It is your special function to ensure the
11 door be opened, that he may
12 come forth to shine on you, and
13 give you back the gift of freedom by
14 receiving it of you. What is the Holy Spirit's
15 Special Function but to release the
16 holy Son of God from the imprisonment
17 he made, to KEEP himself from
18 justice? Could YOUR function be a
19 task apart and SEPARATE from His Own?
20
21
22
23
24
25 (904)#723

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8 The Shorthand Notes Text Chapter 26 8

T 26 C. The Forms of Error (*N 1810 11:185)


(N 11:185)(Ur 904)
1 T 26 C 1. It 4 is NOT difficult to understand the reasons why
2 you do not ask the Holy Spirit to solve ALL problems for
3 you. HE has not a greater difficulty in
4 resolving some than others. Every problem
5 is the SAME to Him, because each one is solved
6 in just the SAME respect, and through the SAME
7 approach. The aspects that NEED solving do
8 not change, whatever FORM the problem seems to
9 take. And it is NOT the form that CAN be
10 solved. A problem can appear in MANY
11 forms, and it will do so WHILE THE PROBLEM
12 LASTS. 5 It serves no purpose to attempt to
13 solve it in a SPECIAL form. It WILL recur,
14 and then recur again and yet again, until
15 it has been answered for ALL time, and
16 will not rise again in ANY form. And ONLY
17 then are you RELEASED from it.
18 T 26 C 2. The Holy Spirit offers you release from EVERY
19 problem that you think you have. They are the
20 SAME to Him, because each one, regardless of
21 the form it seems to take, is a demand that
22 someone suffer loss, and make a sacrifice
23 that you might gain. And, when the
24 situation is worked out so NO-ONE loses, is the
25 problem gone, because it was an error in

4
Ur inserts “November 28, 1967”
5
Ur removes emphasis from this phrase

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9 The Shorthand Notes Text Chapter 26 9

(N 11:186)(Ur 904-905)
1 perception, which now has been corrected. One
2 mistake is NOT more difficult for Him to
3 bring to truth than is another. For there IS but
4 one mistake; the whole idea that loss is
5 possible, and COULD result in gain for anyone.
6 If THIS were true, then God WOULD be unfair;
7 sin WOULD be possible, attack be justified,
8 and vengeance fair. This ONE mistake, in
9 ANY form, has ONE correction. There IS no loss;
10 to think there IS, is a mistake.
11 T 26 C 3. You HAVE no problems, though you THINK you
12 have. And yet you COULD not think so, if
13 you saw them vanish one by one, WITHOUT
14 regard to size, complexity, or place and
15 time, or ANY attribute which you perceive that
16 makes each one seem different from the rest.
17 Think not the limits YOU impose on what
18 you see can limit God in ANY way.
19 The miracle of justice can correct ALL
20 errors. Every problem IS an error.
21 It does injustice to the Son of God, (905)#724 and
22 therefore is not true. The Holy Spirit does not evaluate
23 injustices as great or small, or more
24 or less. They have NO properties to Him.
25 They are mistakes from which the Son of God

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10 The Shorthand Notes Text Chapter 26 10

(N 11:187)(Ur 905)
1 IS suffering, but needlessly. And so He
2 takes the thorns and nails away. He does not
3 pause to judge whether the hurt be large or
4 little. He makes but one judgment; that to
5 hurt God's Son MUST be unfair, and therefore is not so.
6 T 26 C 4. You who believe it safe to give but
7 SOME mistakes to be corrected while you keep
8 the others to yourself, remember this: Justice
9 is total. There IS no such thing as
10 partial justice. If the Son of God is
11 guilty, then is he condemned, and he
12 DESERVES no mercy from the God of justice.
13 But ask not God to punish punish
14 him because YOU find him
15 guilty, and would have him die. God
16 OFFERS you the means to see his innocence.
17 Would it be fair to punish him because
18 you will not LOOK at what is there to see?
19 Each time you keep a problem for
20 YOURSELF to solve, or judge that it is one
21 which HAS no resolution, you have
22 made it great, and past the hope of
23 healing. You deny the miracle of
24 justice CAN be fair.
25 T 26 C 5. If God is just, then CAN there

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11 The Shorthand Notes Text Chapter 26 11

(N 11:188)(Ur 905-906)
1 be NO problems that justice cannot solve.
2 But YOU believe that some injustices
3 ARE fair and good, and necessary to preserve
4 yourself. It is THESE problems that you think
5 are great, and cannot BE resolved.
6 For there are those you WANT to suffer
7 loss, and NO-ONE whom you wish to be
8 preserved from sacrifice entirely. Consider
9 once again your special function. ONE
10 is given you to see in him his perfect
11 sinlessness. And you will ASK no
12 sacrifice of him, because you could not
13 will he suffer loss. The miracle of justice you
14 call forth will rest on you as surely as on
15 him. Nor will the Holy Spirit be content until
16 it is received by everyone. For what you give to
17 Him IS everyone's, and BY your giving it
18 can He ensure that everyone receives it equally.(906)#725
19 T 26 C 6. Think, then, how great your OWN
20 release will be, when you are willing to
21 receive correction for ALL your problems.
22 You will not keep ONE, for pain in ANY
23 form you will not WANT. And you will see
24 each little hurt dissolve 6 before the Holy Spirit's
25 gentle sight. For all of them ARE

6
Ur replaces ‘dissolve” with “resolved”

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12 The Shorthand Notes Text Chapter 26 12

(N 11:189)(Ur 906)
1 little in His sight and worth no more than
2 just a tiny sigh, before they disappear 7
3 to be forever undone and unremembered. What
4 seemed once to be a SPECIAL problem,
5 a mistake WITHOUT a remedy, or an
6 affliction WITHOUT a cure 8 has been
7 transformed into a universal blessing.
8 Sacrifice is gone. And in its place, the
9 Love of God can be remembered, and will
10 shine away all memory of sacrifice and loss.
11 T 26 C 7. He cannot BE remembered
12 until justice is loved INSTEAD of feared.
13 He cannot be unjust to anyone or
14 anything, because He knows that EVERYTHING
15 that is belongs to Him, and has will
16 forever be as He created it. Nothing
17 He loves but MUST be sinless and
18 beyond attack. Your special function
19 opens wide the door beyond which is the
20 memory of His Love kept perfectly
21 intact and undefiled. And all you need
22 to do is but to wish that Heaven be
23 given you instead of hell, and every
24 bolt and barrier that seems to hold the
25 door securely barred and locked, will

7
Ur inserts comma
8
Ur inserts comma

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13 The Shorthand Notes Text Chapter 26 13

(N 11:190)(Ur 906)
1 merely fall away, and disappear. For it is NOT
2 your Father's Will that you should offer or
3 receive LESS than He gave, when He
4 created you in perfect Love.
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (907)#726

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14 The Shorthand Notes Text Chapter 26 14

T 26 D. The Borderland (*N 1816 11:191)


(N 11:191)(Ur 907)
1 T 26 D 1. Complexity 9 is not of God. How COULD
2 it be, when all He knows is One? He
3 knows of ONE Creation, ONE reality,
4 ONE truth, and but ONE Son. Nothing
5 CONFLICTS with Oneness. How, then,
6 COULD there be complexity in Him?
7 What IS there to decide? For it is CONFLICT
8 that makes choice complex. The
9 truth is simple; it is one, WITHOUT
10 an opposite. And how could
11 strife enter in its simple Presence,
12 and bring complexity where Oneness
13 is? The truth makes NO decisions,
14 for there is nothing to decide BETWEEN.
15 And ONLY if there were could
16 choosing be a necessary step in the
17 advance toward Oneness. What is
18 everything leaves room for NOTHING
19 ELSE.
20 T 26 D 2. Yet is this magnitude beyond
21 the scope of this curriculum. Nor is it
22 necessary we dwell on anything that
23 cannot be immediately grasped. There is
24 a borderland of thought that stands
25 between this world and Heaven. It is not

9
Ur inserts “December 1, 1967”

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15 The Shorthand Notes Text Chapter 26 15

(N 11:192)(Ur 907)
1 a place, and WHEN you reach it is APART
2 from time. Here is the meeting place where
3 thoughts are brought TOGETHER; where
4 conflicting values MEET, and ALL illusions
5 are laid down beside the truth, where
6 they are judged to be untrue. This
7 borderland is just beyond the gate of
8 Heaven. Here is every thought made
9 pure and wholly simple. Here is sin
10 denied, and everything that IS received
11 instead.
12 T 26 D 3. This is the journey's end. We
13 have referred to it as the “real world.”
14 And yet there is a contradiction here,
15 in that the words imply a LIMITED
16 reality, a PARTIAL truth, a SEGMENT
17 of the universe made true. This is
18 because knowledge makes NO attack
19 upon perception. They are brought
20 together, and only ONE continues
21 past the gate where Oneness is.
22 Salvation IS a borderland 10 where
23 place and time and choice have
24 meaning still, and yet it can be
25 seen that they are temporary, OUT

10
Ur inserts comma

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16 The Shorthand Notes Text Chapter 26 16

(N 11:193)(Ur 907-908)
1 of place, and EVERY choice has been
2 ALREADY made. (908)#727
3 T 26 D 4. Nothing the Son of God believes
4 can be destroyed. But what is truth
5 to him must be brought to the last comparison
6 that he will ever make; the last evaluation
7 that will be possible, the final judgment
8 upon this world. It is the judgment of the truth
9 upon illusion, of knowledge on
10 perception; THIS IT HAS NO MEANING AND
11 DOES NOT EXIST. This is NOT your decision.
12 It is but a simple statement of
13 a simple fact. But in this world there
14 ARE no simple facts, because what is the
15 same and what is different remain
16 unclear. The one ESSENTIAL thing to make
17 a choice at all is this distinction.
18 And herein lies the difference between the
19 worlds. In this one, choice IS made
20 impossible. In the real world,
21 is choosing simplified.
22 T 26 D 5. Salvation stops just short of
23 Heaven, for only perception NEEDS
24 salvation. Heaven was never lost, and so
25 can not be saved. Yet who

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17 The Shorthand Notes Text Chapter 26 17

(N 11:194)(Ur 908)
1 can make a choice BETWEEN the wish
2 for Heaven and the wish for hell, unless
3 he recognizes they are NOT the same? This
4 difference is the learning goal this course has
5 set. It will not go beyond this aim.
6 Its ONLY purpose is to teach what is
7 the same and what is different, leaving
8 room to make the only choice that CAN
9 be made. There is no basis
10 FOR choice in this complex and
11 over-complicated world. For no-one
12 understands what is the same, and seems
13 to choose where no choice really is.
14 The real world is the area of choice
15 made real, NOT in the outcome, but
16 in the perception of alternatives FOR choice.
17 T 26 D 6. That there IS choice is an
18 illusion. Yet, within this ONE
19 lies the undoing of every illusion,
20 NOT excepting this. Is not this like your
21 special function, where the separation is
22 undone by change of PURPOSE
23 in what once was specialness, and
24 now IS union? ALL illusions are
25 but one. And, in the recognition this is so 11

11
Ur inserts comma

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18 The Shorthand Notes Text Chapter 26 18

(N 11:195)(Ur 908-909)
1 lies the ability to give up ALL attempts to
2 choose BETWEEN them, and make them
3 different. How simple is the choice
4 between two things so clearly UNalike.
5 There IS no conflict here. No
6 sacrifice (909)#728 is possible in the relinquishment
7 of an illusion RECOGNIZED as such.
8 Where ALL reality has been withdrawn
9 from what was NEVER true, can it BE
10 hard to give it up, and choose what
11 MUST be true?
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (910)#729

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19 The Shorthand Notes Text Chapter 26 19

T 26 E. Where Sin Has Left (*N 1821 11:196)


(N 11:196)(Ur 910)
1 T 26 E 1. Forgiveness 12 is this world's equivalent
2 of Heaven's justice. It translates the world of
3 sin into a simple world, where justice
4 can be reflected from BEYOND the gate
5 behind which total lack of limits lies.
6 Nothing in boundless love could NEED
7 forgiveness. And what is charity WITHIN
8 the world gives way to simple justice
9 past the gate that opens into Heaven.
10 No-one forgives unless he has believed
11 in sin, and STILL believes that he has
12 much to be forgiven. Forgiveness thus becomes
13 the means by which he learns HE has
14 done nothing to forgive. Forgiveness
15 always rests upon the one who offers
16 it, until he sees HIMSELF as needing it
17 no more. And thus is he returned
18 to his REAL function of creating, which his
19 forgiveness offers him again.
20 T 26 E 2. Forgiveness turns the world of sin
21 into a world of glory, wonderful to
22 see. Each flower shines in light, and
23 every bird sings of the joy of Heaven.
24 There is no sadness and there is no parting
25 here, for everything is TOTALLY forgiven.

12
Ur inserts “December 4, 1967”

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20 The Shorthand Notes Text Chapter 26 20

(N 11:197)(Ur 910)
1 And what has been forgiven MUST join,
2 for nothing stands BETWEEN, to keep
3 them separate and apart. The sinless
4 MUST perceive me ? they 13 are one, for nothing
5 stands between 14 to push the other off. 15
6 And in the space which sin left vacant
7 do they JOIN as one, in gladness
8 recognizing what is part of them
9 has NOT been kept apart and separate.
10 The holy place on which you stand is but the
11 space that sin has left. And here
12 you see the Face of Christ arising in its
13 place.
14 T 26 E 3. Who could behold the Face
15 of Christ, and NOT recall His
16 Father as He really is? Who
17 could fear love, and stand upon
18 the ground where sin has left a
19 place for Heaven's altar to rise
20 and tower far above the world, and
21 reach beyond the universe to touch the
22 heart of ALL creation? What IS
23 Heaven, but a song of gratitude and
24 love and praise, by everything created,
25 to the Source of its creation? The holiest

13
In the Ur the word “that” is inserted between the lines before “they”
14
Ur inserts comma
15
Ur has comma instead of sentence break here.

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21 The Shorthand Notes Text Chapter 26 21

(N 11:198)(Ur 910-911)
1 of altars is set where once was sin believed
2 to be. For here does every light of
3 heaven come, to be rekindled and
4 increased in joy. For here is what was
5 lost to them restored, and all their
6 radiance made whole again.(911)#730
7 T 26 E 4. Forgiveness brings no little
8 miracles to lay before the gate of
9 Heaven. Here the Son of God Himself
10 comes to receive each gift that brings him
11 nearer to his home. Not one is lost, and
12 none is cherished more than any other.
13 Each reminds him of His Father's
14 Love as ? surely as the rest. And
15 each one teaches him that what he
16 fears he loves the most. What BUT
17 a miracle could change his mind 16
18 so that he understands that love
19 cannot BE feared? What other
20 miracle is there but this? And what
21 else NEED there be, to make the space
22 between you disappear? Where sin once
23 was perceived will rise a world which will
24 become an altar to the truth. And YOU will
25 join the lights of Heaven there, and sing their

16
Ur inserts comma

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Unproofed Draft
22 The Shorthand Notes Text Chapter 26 22

(N 11:199)(Ur 911)
1 song of gratitude and praise. T 26 E 5. For as they
2 come to YOU to be complete, so will you go
3 with them. For no-one hears the song
4 of Heaven, and remains without a voice
5 that adds its power to the song, and
6 makes it sweeter still. And each
7 one joins the singing at the altar which
8 was raised within the tiny spot that sin
9 proclaimed to be its own. And what
10 WAS tiny then has soared into a
11 magnitude of song, in which the universe
12 has joined with but a single voice.
13 This tiny spot of sin that stands
14 between you still is holding back the
15 happy opening of Heaven's gate.
16 How LITTLE is the hindrance which
17 withholds the wealth of Heaven from
18 you. And how GREAT will be the
19 joy in Heaven when you join the mighty
20 chorus to the Love of God.
21
22
23
24
25 (912)#731

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2004
Unproofed Draft
23 The Shorthand Notes Text Chapter 26 23

T 26 F. The Little Hindrance (*N 1825 11:200)


(N 11:200)(Ur 912)
1 T 26 F 1. A 17 little hindrance can seem large
2 indeed to those who do not understand that
3 miracles are all the same. But teaching
4 that is what this course is FOR. That
5 is its only purpose, for only that
6 is all there is to learn. And you can learn
7 it many different ways. All learning is
8 a help or hindrance to the gate of
9 Heaven. Nothing in between is possible.
10 There are TWO teachers only, who point in
11 different ways. And you will go along the way
12 your chosen teacher leads. There are but TWO
13 directions you can take, while time
14 remains and choice is meaningful. For
15 never will another road be made 18
16 except the way to Heaven. You but choose
17 whether to go TOWARDS Heaven, or away
18 to nowhere. There is nothing else to choose.
19 T 26 F 2. Nothing is ever lost but time,
20 which, in the end, IS nothing. It is but
21 a little hindrance to eternity, quite
22 meaningless to the real Teacher of the
23 world. But since you DO believe in
24 its reality, why should you waste it
25 going nowhere, when it CAN be used

17
Ur inserts “December 10, 1967”
18
Ur inserts comma

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2005
Unproofed Draft
24 The Shorthand Notes Text Chapter 26 24

(N 11:201)(Ur 912-913)
1 to reach a goal as high as learning can
2 achieve? Think not the way to Heaven's
3 gate is difficult at all. Nothing you
4 undertake with certain purpose and high
5 resolve and happy confidence, holding
6 each other's hand and keeping step to
7 Heaven's song, is difficult to do. But it IS
8 hard indeed to wander off, alone and
9 miserable, down a road which leads to
10 nothing, and which HAS no purpose.
11 T 26 F 3. God gave His Teacher to
12 REPLACE the one you made, NOT to CONFLICT with
13 it. And what He would replace
14 HAS BEEN replaced. Time lasted
15 but an instant in your mind, with NO
16 effect upon eternity. And so is
17 ALL time past, 19 and everything EXACTLY
18 as it was before the way to nothingness
19 was made. The tiny tick of time, in which (913)#732
20 the first mistake was made, and ALL of
21 them within that ONE mistake, held also
22 the Correction for that one, and ALL of
23 them that came within the first.
24 And in that tiny instant time was
25 gone, for that was all it ever was.

19
The Urtext manuscript has “passed” while the Notes and HLC have “past” which appears more correct.

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2006
Unproofed Draft
25 The Shorthand Notes Text Chapter 26 25

(N 11:202)(Ur 913)
1 What God gave Answer to IS answered,
2 and IS gone.
3 T 26 F 4. To you who still believe you live in
4 time, and know not it is gone, the Holy Spirit
5 still guides you through the infinitely small
6 and senseless maze you still perceive in
7 time, though it has long since
8 gone. You think you live in what
9 is past. Each thing you look upon
10 you saw but for an instant, long
11 ago, before its unreality gave way
12 to truth. Not one illusion still
13 remains unanswered in your mind.
14 Uncertainty was brought to Certainty
15 so long ago that it is hard indeed
16 to hold it to your heart, as if it were
17 before you still. The tiny instant you
18 would keep 20 and make eternal 21 passed
19 away in Heaven too soon for
20 anything to notice it had come.
21 T 26 F 5. What disappeared too quickly
22 to affect the simple knowledge of the Son of
23 God, can hardly still be there
24 for you to choose to be your teacher. Only
25 in the past, – an ancient past, too short

20
Ur inserts comma
21
Ur inserts comma

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2007
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26 The Shorthand Notes Text Chapter 26 26

(N 11:203)(Ur 913-914)
1 to make a world in answer to creation, – did
2 this world APPEAR to rise. So VERY long
3 ago, for such a tiny interval of time,
4 that not one note in Heaven's song
5 was missed. Yet, in each unforgiving
6 act or thought, in every judgment, and
7 in all belief in sin is that one
8 instant still called back, as if it
9 could be made again in time. You
10 keep an ancient memory before your
11 eyes. And he who lives in memories
12 alone is unaware of where he IS. 22 (914)#740
13 T 26 F 6. Forgiveness is the great release
14 from time. It is the key to learning that the
15 past is over. Madness speaks
16 no more. There IS no OTHER teacher
17 and no OTHER way. For what has been
18 undone no longer is. And who can
19 stand upon a distant shore, and
20 dream himself across an ocean, to a
21 place and time that have long since gone
22 by? How REAL a hindrance can
23 this dream be to where he really IS?
24 For this is fact, and does NOT change
25 whatever dreams he has. Yet can he

22
{Ed Note: The Urtext manuscript pagination jumps from 732 to 740. s}

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2008
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27 The Shorthand Notes Text Chapter 26 27

(N 11:204)(Ur 914)
1 still IMAGINE he is elsewhere, and in another time.
2 In the extreme, he can delude himself that this is
3 true, and pass from mere imagining into
4 belief and into madness, quite convinced that
5 where he would prefer to be, he IS.
6 T 26 F 7. Is this a HINDRANCE to the place
7 whereon he stands? Is any echo from the past
8 that he may hear a fact in what is
9 there to herear where he is now? And
10 how much can his own delusions
11 about time and place affect a change
12 in where he REALLY is? The unforgiven is
13 a voice that calls from out a past
14 forever more gone by. And everything
15 which points to it as real is but a
16 wish that what is gone could be
17 made real again, and seen as here and
18 now, in place of what is REALLY
19 now and here. Is this a HINDRANCE to the
20 truth the past has gone, and CANNOT
21 be returned to you? And do you WANT
22 that fearful instant kept, when
23 Heaven seemed to disappear, and God
24 was feared and made a symbol of your hate?
25 T 26 F 8. Forget the time of terror that

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2009
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28 The Shorthand Notes Text Chapter 26 28

(N 11:205)(Ur 914-915)
1 has been so long ago corrected and undone.
2 Can sin withstand the Will of God
3 Himself? Can it be up to you to see the
4 past, and put it in the present? You can
5 NOT go back. And everything that
6 points the way in the direction of the past
7 but sets you on a mission whose
8 accomplishment can ONLY be unreal. (915)#741
9 Such is the justice your ever-loving
10 Father has ensured MUST come to
11 you. And from your own unfairness
12 unto yourself has He protected
13 you. You CANNOT lose your way,
14 because there is no Way but His, and
15 nowhere CAN you go, except to Him.
16 Would He allow His Son to lose
17 his way along a road long since
18 a distant memory of a time gone by?
19 T 26 F 9. This course will teach you ONLY
20 what is now. A dreadful instant
21 in a distant past, now perfectly
22 corrected, is of no concern or
23 value. Let the dead and gone be
24 peacefully forgotten. Resurrection has
25 come to take its place. And now

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2010
Unproofed Draft
29 The Shorthand Notes Text Chapter 26 29

(N 11:206)(Ur 915)
1 you are a part of Resurrection, NOT of death.
2 No past illusions have the power to keep you in
3 a place of death, a vault God's Son
4 entered an instant, to be instantly
5 restored unto His Father's Perfect Love.
6 And how can he be kept in chains
7 long since removed, and gone forever from
8 his mind? The Son that God created
9 is as free as God created him. He was
10 reborn the instant that he chose to die 23
11 instead of live. And will you not forgive
12 him now, because he made an error in a 24
13 past that God remembers not, and is not there?
14 T 26 F 10. Now are you shifting back and forth,
15 between the past and present. Sometimes
16 the past seems real, as if it WERE the
17 present. Voices FROM the past are
18 heard, and then are doubted. You
19 are like to one who still hallucinates,
20 but lacks conviction in what he
21 perceives. This is the borderland between the
22 worlds, the bridge between the past and
23 present. Here the shadow of the past
24 remains, but still a present light
25 is dimly recognized. Once it is seen,

23
Ur inserts comma
24
Ur replaces “a” with “the”

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2011
Unproofed Draft
30 The Shorthand Notes Text Chapter 26 30

(N 11:207)(Ur 915-916)
1 this Light can never be forgotten. It
2 MUST draw you from the past into the present, where
3 you really ARE. The shadow voices do not
4 CHANGE the laws of time or of eternity.
5 They come from what is past and gone, but
6 hinder not the true existence of the here and now. 916)#742
7 T 26 F 11. The real world is the second part of
8 the hallucination time and
9 death are real, and have existence which can be
10 perceived. This terrible illusion was
11 denied in but the time it took
12 for God to give His Answer to
13 illusion for ALL time and EVERY
14 circumstance. And then it was
15 no more, to be experienced as there.
16 Each day, and every minute in
17 each day, and every instant that
18 each minute holds, you but relive that 25
19 single instant when the time of
20 terror was replaced by love. And
21 so you die each day to live again, until
22 you cross the gap between the past and
23 present, which is NOT a gap at all.
24 T 26 F 12. Such is each seeming life; a seeming interval
25 from birth to death, and on to life again, a

25
Ur has “the” instead of “that”

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2012
Unproofed Draft
31 The Shorthand Notes Text Chapter 26 31

(N 11:208)(Ur 916)
1 repetition of an instant gone by long
2 ago, which CANNOT be relived. And ALL of
3 time is but the mad belief that what
4 is over is still here and now. Forgive the
5 past and let it go, for it IS gone.
6 You stand no longer on the ground
7 that lies between the worlds. You HAVE gone
8 on, and reached the world that lies at
9 Heaven's gate. There IS no hindrance
10 to the Will of God, nor any need that
11 you repeat again a journey that was
12 over long ago. Look gently on each other,
13 and behold the world in which perception of
14 your hate has been transformed into a
15 world of love.
16
17
18
19
20
21
22
23
24
25 (917)#743

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2013
Unproofed Draft
32 The Shorthand Notes Text Chapter 26 32

T 26 G. The Appointed Friend (*N 1834 11:209)


(N 11:209)(Ur 917)
1 T 26 G 1. Anything 26 in this world that you believe
2 is good and valuable and worth striving for
3 can hurt you, and will do so. NOT because it
4 has the power to hurt, but just because
5 YOU have denied it is but an illusion,
6 AND MADE IT REAL. And it IS real
7 to you. It is NOT nothing. And
8 through its perceived reality has
9 entered all the world of sick
10 illusions. All belief in sin, in power
11 of attack, in hurt and harm, in sacrifice
12 and death, has come to you. For no-one
13 can make one illusion real, and still
14 escape the rest. For who can choose
15 to keep the ones which he prefers, and
16 find the safety that the truth alone
17 can give? Who can believe illusions are
18 the same, and still maintain that even one
19 is best?
20 T 26 G 2. Lead not your little lives in
21 solitude, with one illusion as your only
22 friend. This is no friendship worthy
23 of God's Son, nor one with which he could
24 remain content. But God has
25 given him a better Friend, in whom

26
Ur inserts “December 14, 1967”

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2014
Unproofed Draft
33 The Shorthand Notes Text Chapter 26 33

(N 11:210)(Ur 917)
1 all power in earth and Heaven rests. The
2 one illusion that you THINK is friend
3 obscures HIS grace and majesty from
4 you, and keeps his friendship and
5 forgiveness from your welcoming
6 embrace. Without him you are friendless.
7 Seek not another friend to take his
8 place. There IS no other friend. What
9 God appointed HAS no substitute.
10 And what illusion CAN replace the
11 truth?
12 T 26 G 3. Who dwells with shadows is alone
13 indeed, and loneliness is NOT the Will of
14 God. Would you allow one shadow to
15 usurp the throne that God
16 appointed for your Friend, if you but
17 realized ITS emptiness has left
18 YOURS empty and unoccupied? Make
19 NO illusion friend, for if you do, it
20 CAN but take the place of him
21 whom God has called your Friend.
22 And it is he who is your ONLY
23 Friend in truth. He brings you
24 gifts that are not of this world,
25 and only he, to whom they have been

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2015
Unproofed Draft
34 The Shorthand Notes Text Chapter 26 34

(N 11:211)(Ur 917)
1 given, CAN make sure that you
2 receive them. He will place them on
3 YOUR throne, when you make room for
4 him on his.
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (918)#744

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2016
Unproofed Draft
35 The Shorthand Notes Text Chapter 26 35

T 26 H. Review of Principles (*N 1837 11:212)


(N 11:212)(Ur 918)
1 T 26 H 1. This 27 is a course in miracles. And,
2 as such, the laws of healing must be
3 understood before the purpose of the course can be
4 accomplished. Let us review the
5 principles that we have covered, and
6 arrange them in a way that
7 summarizes all that must occur
8 for healing to be possible. For
9 when it once is possible, it MUST
10 occur. ALL sickness comes from
11 separation. When the separation is denied,
12 it goes. For it IS gone as soon
13 as the idea which brought it has
14 been healed and been replaced by
15 sanity. Sickness and sin are seen
16 as consequence and cause, in a relationship
17 kept hidden from awareness, that it
18 may be carefully preserved from reason's
19 light.
20 T 26 H 2. Guilt ASKS FOR punishment,
21 and its request is granted. NOT
22 in truth, but in the world of
23 shadows and illusions BUILT on sin.
24 The Son of God perceives what he would
25 see, because perception IS a wish

27
Ur inserts “December 21, 1967”

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2017
Unproofed Draft
36 The Shorthand Notes Text Chapter 26 36

(N 11:213)(Ur 918)
1 fulfilled. Perception changes, MADE to take
2 the place of changeless knowledge. Yet is
3 truth unchanged. It cannot BE perceived,
4 but only known. What is perceived takes
5 many forms, but NONE has meaning.
6 Brought to truth, its senselessness is quite
7 apparent. Kept APART from truth, it
8 SEEMS to have a meaning and be real.
9 Perception's laws are OPPOSITE to truth, and
10 what IS true of knowledge is NOT true
11 of ANYTHING that is apart from it. Yet
12 has God given Answer to the world of
13 sickness, Which applies to ALL its forms.
14 T 26 H 3. God's Answer is eternal, though
15 It operates in time, where It is
16 needed. But, because It IS of God,
17 the laws of time do not affect Its
18 workings. It is in this world, but
19 NOT a part of it. For It is real,
20 and dwells where all reality MUST
21 be. Ideas leave not their source, and
22 their effects but SEEM to be apart
23 from them. Ideas are of the mind. What
24 is projected OUT, and seems to be
25 EXTERNAL to the mind, is NOT outside

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2018
Unproofed Draft
37 The Shorthand Notes Text Chapter 26 37

(N 11:214)(Ur 918-919)
1 at all, but an effect of what is
2 in, and has NOT left its source.
3 God's Answer lies where the belief in
4 sin MUST be, for only there can
5 its effects be utterly undone, and
6 without cause.(919)#745
7 T 26 H 4. Perception's laws must be
8 reversed, because they ARE reversals
9 of the laws of truth. The laws of truth
10 FOREVER will be true, and cannot BE
11 reversed; 28 yet can be SEEN as
12 upside down. And ?? this must
13 be corrected where the illusion of
14 reversal lies. It is impossible that
15 one illusion be LESS amenable to
16 truth than are the rest. But
17 it IS possible that some are given
18 greater VALUE, and less willingly
19 OFFERED to truth for healing and for
20 help. NO illusion has ANY truth
21 in it. Yet it appears some are
22 MORE true than others, although this
23 clearly makes no sense at all.
24 All that a hierarchy of illusions can
25 show is PREFERENCE, NOT reality.

28
The Urtext manuscript has a full stop here. In the Notes however, the full stop glyph is crossed out and a semi-colon inserted.
Rather obviously, a full stop is not appropriate, indeed no punctuation is absolutely necessary, but a semi-colon is preferable to a full
stop. We are therefore counting this a typo and restoring the Notes reading.

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2019
Unproofed Draft
38 The Shorthand Notes Text Chapter 26 38

(N 11:215)(Ur 919)
1 T 26 H 5. What relevance has preference
2 to the truth? Illusions are illusions,
3 and are false. Your preference gives
4 them NO reality. Not one is
5 true in ANY way, and all must
6 yield with equal ease to what God
7 gave as Answer to them all.
8 God's Will is One. And ANY
9 wish that SEEMS to go against 29
10 His Will has NO foundation in
11 the truth. Sin is not error, for it
12 goes BEYOND correction to
13 impossibility. Yet the belief that
14 it is real has made some errors
15 seem forever PAST the hope of
16 healing, and the lasting grounds for hell.
17 If this were so, would Heaven be
18 opposed by its own opposite, as
19 real as it.
20 T 26 H 6. Then would God's Will
21 be split in two, and all creation
22 be subjected to the laws of two
23 opposing powers, until God becomes
24 impatient, splits the world apart,
25 and relegates attack unto Himself.

29
Ur emphasizes this word

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2020
Unproofed Draft
39 The Shorthand Notes Text Chapter 26 39

(N 11:216)(Ur 919-920)
1 Thus has He lost His Mind, proclaiming
2 sin has taken His reality from Him,
3 and brought His Love at last to
4 vengeance' heels. For such an
5 insane picture, an insane defense
6 can be expected, but can NOT
7 establish that the picture must be
8 true. Nothing GIVES meaning
9 where no meaning IS. And truth
10 needs NO defense to make it true.
11 Illusions HAVE no witnesses, and no effects.
12 Who looks on them is but deceived.
13 T 26 H 7. Forgiveness is the only function
14 here, and serves to bring the joy this world
15 denies to every aspect of
16 God's Son where sin was thought
17 to rule. Perhaps you do not see the
18 role forgiveness plays in ending
19 death, and ALL beliefs (920)#746 that rise
20 from mists of guilt. Sins are
21 beliefs which you impose between
22 your brother and yourself. They limit
23 you to time and place, and give
24 a little space to you; ANOTHER
25 little space to him.

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40 The Shorthand Notes Text Chapter 26 40

(N 11:217)(Ur 920)
1 This separating off is symbolized, in your
2 perception, by a body which is
3 clearly separate and a thing apart.
4 Yet what this symbol REPRESENTS is but
5 your wish to BE apart and separate.
6 T 26 H 8. Forgiveness TAKES AWAY what
7 stands between your brother and
8 yourself. It is the wish that you
9 be JOINED with him, and NOT alone.
10 We call it “wish” because it still
11 conceives of other choices, and
12 has not yet reached beyond
13 the world of choice entirely.
14 Yet is this wish in line with Heaven's
15 state, 30 and not in OPPOSITION to God's
16 Will. Although it falls far
17 short of giving you your full
18 inheritance, it DOES remove the
19 obstacles which YOU have placed between
20 the Heaven where you are, and RECOGNITION
21 of where and what you are. Facts
22 are unchanged. But facts can be
23 denied and thus unknown, though
24 they were known BEFORE they were denied.
25

30
Originally typed “Heaven’s gate” handwriting corrects this to the Notes reading which is “Heaven’s state.”

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Unproofed Draft
41 The Shorthand Notes Text Chapter 26 41

(N 11:218)(Ur 920-921)
1 T 26 H 9. Salvation, perfect and complete,
2 asks but a LITTLE wish that what
3 is true be true. A LITTLE willingness
4 to overlook what is not there. A
5 LITTLE sigh that speaks for Heaven
6 as a preference to this world which
7 death and desolation seem to
8 rule. In joyous answer will
9 creation rise within you, to REPLACE
10 the world you see with Heaven,
11 wholly perfect and complete. What
12 is forgiveness, but a willingness
13 that truth be true? What can
14 remain unhealed and broken from
15 a Unity Which holds all things
16 within Itself? There is NO sin.
17 And EVERY miracle is possible the
18 INSTANT that the Son of God perceives his
19 wishes and the Will of God are One.
20
21
22
23
24
25 (921)#747

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Unproofed Draft
42 The Shorthand Notes Text Chapter 26 42

(N 11:219)(Ur 921)
1 T 26 H 10. What 31 is the Will of God? He wills
2 His Son have everything. And this He
3 guaranteed when He created him
4 AS everything. It is impossible that anything
5 be lost, if what you HAVE is what you ARE.
6 This is the miracle by which creation
7 became YOUR function, sharing it with God.
8 It is not understood APART from Him, and therefore
9 has no meaning in this world.
10 Here does the Son of God ask NOT
11 too much, but FAR too little.
12 He would sacrifice his own
13 identity WITH everything, to find a
14 LITTLE treasure of his own. And
15 this he cannot do, without a sense
16 of isolation, loss, and loneliness. This
17 IS the treasure he has sought to find.
18 And he COULD only be afraid of it.
19 T 26 H 11. Is fear a treasure? Can
20 uncertainty be what you WANT?
21 Or is it a mistake about your
22 will, and what you REALLY are?
23 Let us consider what the error IS, so it can
24 be corrected, NOT protected. Sin is
25 belief attack can be projected

31
Ur inserts “December 25, 1967

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Unproofed Draft
43 The Shorthand Notes Text Chapter 26 43

(N 11:220)(Ur 921-922)
1 OUTSIDE the mind where the belief arose. Here
2 is the firm conviction that ideas CAN leave
3 their source made real and meaningful.
4 And FROM this error does the world of
5 sin and sacrifice arise. This world is
6 an attempt to prove your innocence, while
7 cherishing attack. Its failure lies
8 in that you STILL FEEL guilty, though
9 without understanding WHY.
10 Effects are SEPARATED from their source. They
11 SEEM to be BEYOND you to control or to
12 prevent.
13 T 26 H 12. What has been KEPT apart
14 can never join. Cause and effect
15 are one, NOT separate. God
16 wills you learn what always has
17 been true. That he created you
18 as part of Him, and this must
19 still be true BECAUSE ideas leave
20 not their source. Such is creation's
21 law; that each idea (922)#748 the mind conceives
22 but ADDS to its abundance,
23 NEVER takes away. This is as true
24 of what is idly wished as what
25 is truly willed, because the mind can

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44 The Shorthand Notes Text Chapter 26 44

(N 11:221)(Ur 922)
1 wish to be deceived, but CANNOT make
2 it be what it is not. And to believe
3 ideas can leave their source is to invite
4 illusions to be true, WITHOUT SUCCESS. Nor
5 never will success BE possible in trying
6 to deceive the Son of God.
7 T 26 H 13. The miracle is possible when cause
8 and consequence are brought together, NOT
9 kept separate. The healing of effect WITHOUT
10 the cause can merely shift effects to
11 other forms. And this is NOT release. God's
12 Son could never be content with LESS
13 than full salvation, and ESCAPE from guilt.
14 For otherwise he still demands that he
15 must make SOME sacrifice, and thus
16 denies that EVERYTHING is his, unlimited
17 by loss of any kind. A tiny sacrifice
18 is just the same in its EFFECTS as is the
19 WHOLE idea of sacrifice. If loss in
20 ANY form is possible, then is God's Son
21 made incomplete and not himself. Nor will
22 he know himself, nor recognize his
23 will. He has foresworn his Father AND
24 himself, and made them both his enemy
25 in hate.

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45 The Shorthand Notes Text Chapter 26 45

(N 11:222)(Ur 922-923)
1 T 26 H 14. Illusions serve the purpose they were
2 MADE to serve. And FROM their purpose, they
3 derive whatever meaning that they seem
4 to have. God gave to ALL illusions that were made
5 ANOTHER purpose that would justify a
6 miracle, WHATEVER form they took. In
7 every miracle ALL healing lies, for God
8 gave Answer to them all as one. And what
9 is one to Him must BE the same. If you believe
10 what is the same is different, you but deceive
11 yourself. What God calls made? one will be
12 forever one, NOT separate. His Kingdom
13 IS united; thus it was created, and thus
14 will it ever be. The miracle but calls your
15 ancient name, which you WILL recognize because the
16 truth is in your memory. And to this name your
17 brother calls (923)#749 for his release and yours.
18 Heaven is shining on the Son of God. Deny
19 him not, that YOU may be released.
20 T 26 H 15. Each instant is the Son of God
21 reborn, until he chooses NOT to die
22 again. In every wish to hurt he chooses
23 death, instead of what his Father
24 wills for him. Yet every instant
25 offers life to him, because his Father wills

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46 The Shorthand Notes Text Chapter 26 46

(N 11:223)(Ur 923)
1 that he should live. In crucifixion is redemption
2 laid, for healing is not needed where there is no
3 pain or suffering. Forgiveness is the ANSWER
4 to attack of any kind. So is attack deprived 32
5 of its effects, and hate is answered in the name
6 of love. To you to whom it has been
7 given to save the Son of God from crucifixion
8 and from hell and death, all glory be forever.
9 For you HAVE power to save the Son of God, because
10 His Father willed that it be so. And in your
11 hand does ALL salvation lie, to be
12 both offered and received as one.
13 T 26 H 16. To use the power God has given you as
14 He would have it used is natural. It is
15 NOT arrogant to be as He created you, or
16 to make use of what He gave to answer
17 all 33 His Son's mistakes, and set him free.
18 But it IS arrogant to LAY ASIDE the power
19 that He gave, and choose a little,
20 senseless wish instead of what He
21 wills. The gift of God to you is limitless. There
22 is NO circumstance it cannot answer, and
23 NO problem which is not resolved within its
24 gracious light. Abide in peace, where God
25 would have you be. And be the means whereby your

32
Ur adds emphasis to this word
33
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(N 11:224)(Ur 923-924)
1 brother finds the peace in which YOUR wishes are fulfilled.
2 Let us unite in bringing blessing to the world
3 of sin and death. For what can save each one
4 of us, can save us all. There is no
5 difference among God’s Sons the Sons of God. T 26 H 17. The Unity that
6 specialness denies will save them all, for what
7 is One can HAVE no specialness. And EVERYTHING
8 belongs to each of them. No wishes lie between
9 a brother and his own. To get from one is to
10 deprive them all. And yet to bless but
11 one gives blessing (924)#750 to them all as one.
12 Your ancient name belongs to everyone,
13 as theirs to you. Call on your brother's
14 name, and God will answer, for on Him
15 you call. Could He refuse to answer, when
16 He has ALREADY answered all who call
17 on Him? A miracle can make no
18 change at all. But it CAN make
19 what always has been true be
20 RECOGNIZED by those who know it not. And
21 by this little gift of truth but let to be itself;
22 the Son of God allowed to be himself, and all
23 creation freed to call upon the Name of God
24 as one.
25 (925)#751

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T 26 I. The Immediacy of Salvation (*N 1850 11:225)


(N 11:225)(Ur 925)
1 T 26 I 1. The 34 one remaining problem that you have
2 is that you see an interval between the
3 TIME when you forgive, and will receive the
4 benefits of trust. This but reflects the little
5 you would keep between YOURSELVES 35 that
6 you might be a LITTLE separate. For
7 time and space are ONE illusion, which
8 takes different forms. If it has been
9 projected BEYOND your minds, you think of
10 it as time. The nearer it is brought to
11 where it IS, the more you think of it
12 in terms of space. There is a DISTANCE
13 you would keep apart from one another. And
14 this space you see as time, because you
15 still believe you are EXTERNAL to each other. This
16 makes trust impossible. And you can NOT
17 believe that trust would settle every
18 problem NOW.
19 T 26 I 2. Thus do you think it SAFER to
20 remain a LITTLE careful and a LITTLE
21 watchful of interests perceived as separate.
22 From this perception, you can not conceive
23 of gaining what forgiveness offers NOW.
24 The interval you think lies in between the
25 giving and receiving of the gift SEEMS to be one

34
Ur inserts “December 29, 1967”
35
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(N 11:226)(Ur 925)
1 in which you sacrifice, and suffer loss. You see
2 EVENTUAL salvation; not IMMEDIATE results.
3 Salvation IS immediate. Unless you so perceive
4 it, you WILL be afraid of it, believing that
5 the risk of loss is great between the time
6 its PURPOSE is made yours, and its
7 EFFECTS will come to you. In this form
8 is the error still obscured that is the SOURCE
9 of fear. Salvation WOULD wipe out the
10 space you see between you still, and let you
11 INSTANTLY become as one. And it is HERE you
12 fear the loss would lie.
13 T 26 I 3. Do not project this fear to time,
14 for time is NOT the enemy that you
15 perceive. Time is as neutral as the
16 body is, except in terms of what you
17 see it FOR. If you would keep a
18 little SPACE between you still, you
19 want a little TIME in which forgiveness
20 is withheld a little while. This makes
21 the interval BETWEEN the time in which forgiveness
22 is withheld and given seem dangerous,
23 with terror justified. But SPACE
24 between you is apparent NOW, and cannot BE
25 perceived in future time. No more can it

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(N 11:227)(Ur 925-926)
1 be OVERLOOKED, except within the present. (926)#752
2 FUTURE loss is not your fear. But PRESENT
3 joining IS your dread.
4 T 26 I 4. Who can feel desolation except
5 NOW? A FUTURE cause as yet HAS
6 no effects. And therefore MUST it be
7 that, if you fear, there is a PRESENT cause.
8 And it is THIS that needs correction, NOT
9 a future state. The plans YOU make for
10 safety all are laid within the future,
11 where you CANNOT plan. No purpose
12 has been GIVEN it as yet, and what
13 WILL happen has as yet no cause.
14 Who can predict effects without a
15 cause? And who could fear effects
16 UNLESS he thought they had BEEN
17 caused and judged disastrous NOW?
18 Belief in sin arouses fear, and like its
19 cause, is looking forward; looking back,
20 but OVERLOOKING what is here and now.
21 T 26 I 5. Yet only here and now its
22 cause must be, if its effects ALREADY
23 have been judged as fearful. And, in
24 overlooking THIS, is it protected and kept
25 separate from healing. For a miracle is

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(N 11:228)(Ur 926)
1 NOW. It stands ALREADY there, in present
2 grace, within the only interval of time
3 which sin and fear have overlooked, but which
4 is all there IS to time. The working out of ALL
5 correction takes no time at all. But the
6 ACCEPTANCE of the working out can SEEM to
7 take forever. The change of purpose the Holy Spirit
8 brought to your relationship has IN
9 it all effects that you do will see. They can
10 be looked at NOW. Why wait 'til they
11 unfold in time, and fear they may
12 NOT come, although already THERE?
13 T 26 I 6. You have been told that
14 everything brings good that comes
15 from God. And yet it SEEMS as if
16 this is not so. Good in disaster's form
17 is difficult to credit in advance. Nor is
18 there really SENSE in this idea. Why SHOULD
19 the good appear in evil's form? And
20 is this not deception if it does? Its
21 CAUSE is here, if it appears at all.
22 Why are not its effects apparent,
23 then? Why in the future? And you seek to
24 be content with sighing, and with
25 “reasoning,” you do not understand it now,

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(N 11:229)(Ur 926-927)
1 but WILL some day. And THEN its
2 meaning will be clear. This is NOT reason,
3 for it is unjust, and clearly hints at
4 punishment until the time of liberation is at
5 hand. (927)#753
6 T 26 I 7. Given a change of purpose for
7 the good, there is NO reason for an interval
8 in which disaster strikes, to be perceived
9 as good some day, but now in
10 form of pain. This is a SACRIFICE of
11 now, which COULD not be the cost
12 the Holy Spirit asks for what he gave
13 WITHOUT a cost at all. Yet this
14 illusion has a cause which,
15 though untrue, must be ALREADY in your
16 mind. And THIS illusion is but one
17 effect which it engenders, and one form in which
18 its outcome is perceived. This interval
19 in time, when retribution is perceived
20 to be the form in which the good appears, is but
21 one aspect of the little space that
22 lies between you, unforgiven still.
23 T 26 I 8. Be not content with future
24 happiness. It has NO meaning, and is
25 NOT your just reward. For you have cause

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(N 11:230)(Ur 927)
1 for freedom NOW. What profits freedom
2 in a prisoner's form? Why SHOULD
3 deliverance be disguised as death?
4 Delay is senseless, and the reason that
5 would maintain effects of PRESENT
6 cause must be delayed until a
7 FUTURE time is merely a denial of the
8 fact that consequence and cause MUST
9 come as one. Look not to time, but to the
10 litt s little space between you still, to
11 be delivered FROM. And do not let it
12 be DISGUISED as time, and so preserved;
13 BECAUSE its form is changed, and what it
14 IS cannot be recognized. The Holy Spirit's
15 purpose now 36 is yours. Should not
16 His happiness be yours as well?
17
18
19
20
21
22
23
24
25 (928)#754

36
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T 26 J. For They Have Come (*N 1856 11:231)


(N 11:231)(Ur 928)
1 T 26 J 1. Think 37 but how holy you
2 must be, from whom the Voice for
3 God calls lovingly unto your
4 brother, that you may awake in him
5 the Voice that answers to YOUR call.
6 And think how holy HE must be, when in
7 him sleeps your OWN salvation,
8 with HIS freedom joined. However
9 much you wish he be condemned,
10 God is in him. And never will you
11 know He is in YOU as well,
12 while you attack His chosen home,
13 and battle with His host. Regard him
14 gently. Look with loving eyes on him
15 who carries Christ within him, that
16 you may behold His glory, and rejoice
17 that Heaven is NOT separate from you.
18 T 26 J 2. Is it too much to ask a little
19 trust for him who carries Christ to
20 you, that you may be forgiven
21 ALL your sins, and left without a
22 single one you cherish still. Forget
23 not that a shadow held between
24 your brother and yourself obscures the
25 Face of Christ and memory of God.

37
Ur inserts “January 2, 1968”

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(N 11:232)(Ur 928)
1 And would you trade Them for an ancient
2 hate? The ground whereon you stand is holy
3 ground 38 BECAUSE of Them Who, standing
4 there with you, have blessed it with THEIR
5 innocence and peace. The blood of hatred
6 fades, to let the grass grow green
7 again, and let the flowers be all white
8 and sparkling in the summer sun. What
9 was a place of death has now become
10 a living temple in a world of light.
11 T 26 J 3. Because of Them. It is Their
12 Presence Which has lifted holiness
13 again to take its ancient
14 place upon an ancient throne.
15 Because of Them have miracles sprung
16 up as grass and flowers on the
17 barren ground which hate had
18 scorched and rendered desolate.
19 What hate has wrought have
20 They undone. And now you
21 stand on ground so holy
22 Heaven leans to join with it, and make
23 it like Itself. The shadow of an
24 ancient hate has gone, and all the
25 blight and withering have passed forever

38
Exodus 3:4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said,
Moses, Moses. And he said, Here am I.
Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

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(N 11:233)(Ur 928-929)
1 from the land where They have come. (929)#755
2 T 26 J 4. What is a hundred or a
3 thousand years to Them, or tens of
4 thousands? When They come,
5 time's purpose is fulfilled. What
6 never WAS passes to nothingness
7 when They have come. What hatred
8 claimed is given up to love, and
9 freedom lights up every living
10 thing and lifts it into Heaven, where
11 the lights grow ever brighter as
12 each one comes home. The incomplete
13 is made complete again. And
14 Heaven's joy has been increased
15 because what is its own has been
16 restored to it. The bloodied earth is
17 cleansed, and the insane have shed their
18 garments of insanity, to join Them
19 on the ground whereon you stand.
20 T 26 J 5. Heaven is grateful for this
21 gift of what has been withheld
22 so long. For They have come to
23 gather in Their Own. What has
24 been blocked is opened; what was
25 held APART from light is given up

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(N 11:234)(Ur 929)
1 that light may shine on it, and leave
2 no space nor distance lingering
3 between the light of Heaven and the world.
4 The holiest of all the spots on earth is
5 where an ancient hatred has
6 become a present love. And
7 They come quickly to the living
8 temple, where a home for Them
9 has been set up. There is no place
10 in Heaven holier. And They HAVE come
11 to dwell within the temple offered them,
12 to be THEIR resting place as well as
13 YOURS.
14 T 26 J 6. What hatred has released
15 to love becomes the brightest light
16 in Heaven's radiance. And all the
17 lights in Heaven brighter grow in
18 gratitude for what has been restored.
19 Around you angels hover lovingly,
20 to keep away all darkened
21 thoughts of sin, and KEEP the light
22 where it has entered in. Your
23 footprints lighten up the world, for
24 where you walk forgiveness goes with you.
25 No-one on earth but offers thanks to

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(N 11:235)(Ur 929-930)
1 one who has restored his home, and
2 sheltered him from bitter winter and the
3 freezing cold. And shall the Lord of Heaven
4 and His Son give LESS in gratitude for so
5 much MORE? (930)#756
6 T 26 J 7. Now is the temple of the living
7 God rebuilt as host again to
8 Him by Whom it was created. Where
9 He dwells, His Son dwells with Him,
10 NEVER separate. And They give
11 thanks that They are welcome made
12 at last. Where stood a cross
13 stands now the risen Christ, and ancient
14 scars are healed within His sight.
15 An ancient miracle has come to bless,
16 and to REPLACE an ancient enmity that
17 came to kill. In gentle gratitude do
18 God the Father AND the Son return to what
19 is Theirs, and will forever be. Now is the
20 Holy Spirit's purpose done. For They have
21 come! For They have come at last!
22
23
24
25 (931)#757

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T 26 K. The Remaining Task (N* 1862 11:236)


(N 11:236)(Ur 931)
1 T 26 K 1. What, 39 then, remains to be undone,
2 for you to REALIZE Their Presence? Only
3 this; you have a DIFFERENTIAL view of WHEN
4 attack is justified, and WHEN you think
5 it is unfair, and NOT to be allowed. When
6 you perceive it AS unfair, you think
7 that a response of anger now is
8 just. And thus you see what IS the
9 same as DIFFERENT. Confusion is
10 not limited. If it occurs at all,
11 it WILL be total. And its presence,
12 in WHATEVER form, will hide Their
13 Presence. They are known with
14 clarity, or not at all. Confused
15 perception will block knowledge.
16 It is NOT a question of the SIZE of the confusion,
17 or HOW MUCH it interferes. Its simple
18 PRESENCE shuts the door to Theirs,
19 and keeps Them there unknown.
20 T 26 K 2. What does it MEAN if you
21 perceive attack in certain FORMS
22 to be unfair to you? It means that
23 there MUST be some forms in which
24 YOU THINK IT FAIR. For otherwise,
25 how could some be evaluated as

39
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(N 11:237)(Ur 931)
1 UNfair? Some, then, are GIVEN meaning,
2 and perceived as sensible. And only SOME
3 are seen as meaningLESS. And this
4 DENIES the fact that ALL are senseless;
5 EQUALLY without a cause or consequence,
6 and CANNOT have effects of ANY kind. Their
7 Presence is obscured by ANY veil which
8 stands between Their shining innocence
9 and your awareness it is your own,
10 and EQUALLY belongs to every living thing
11 along with you. God limits not. And
12 what is limited can NOT be Heaven. So
13 it MUST be hell.
14 T 26 K 3. Unfairness and attack are ONE
15 mistake, so firmly joined that where
16 one is perceived, the other MUST be seen.
17 You cannot BE unfairly treated. The
18 belief you ARE is but another form of the
19 idea you are deprived by somethingone
20 NOT yourself. PROJECTION of the cause
21 of sacrifice is at the root of everything
22 perceived to be unfair, and NOT your just
23 deserts. Yet it is YOU who ask this
24 of yourself, in deep injustice to the Son of
25 God. You HAVE no enemy except yourself,

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(N 11:238)(Ur 931-932)
1 and you are enemy indeed to him, because you do not
2 know him AS yourself. What COULD be
3 more unjust than that he be deprived
4 of what he IS, denied the right to be himself,
5 and asked to sacrifice his Father's Love and
6 yours, as NOT his due? (932)#758
7 T 26 K 4. Beware of the temptation to
8 perceive yourself unfairly treated. In this
9 view, you seek to find an innocence
10 which is NOT Theirs, but yours alone,
11 and at the cost of someone ELSE'S guilt.
12 Can innocence be purchased by the
13 giving of YOUR guilt to someone else?
14 And IS this innocence, which your
15 attack on him attempts to get?
16 Is it not retribution for your own
17 attack upon the Son of God you seek? Is
18 it not SAFER to believe that you are
19 innocent of this, and victimized DESPITE your
20 innocence? Whatever way the game of
21 guilt is played, THERE MUST BE LOSS.
22 Someone must LOSE his innocence that
23 someone ELSE can take it from him,
24 making it his own.
25 T 26 K 5. You think your brother is unfair to

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(N 11:239)(Ur 932)
1 you BECAUSE you think that one must be
2 unfair to MAKE the other innocent. And in
3 this game do you perceive one PURPOSE of
4 your whole relationship. And this you seek to
5 ADD unto the purpose GIVEN it. The Holy Spirit's
6 purpose is to let the Presence of your holy
7 Guests be known to you. And TO this purpose
8 nothing CAN be added, for the world is
9 purposeless except for this. To add or
10 take away from this ONE goal is but
11 to take away ALL purpose from the world,
12 and from yourself. And each unfairness
13 that the world appears you laid to lay
14 upon you, you have laid on it, by rendering
15 it purposeless, without the function that the
16 Holy Spirit sees. And simple justice has
17 been thus denied to every living thing
18 upon the earth.
19 T 26 K 6. What this injustice does to you
20 who judge unfairly, and who see as
21 you have judged, you cannot calculate. The world
22 grows dim and threatening, and not a
23 trace of all the happy sparkle
24 that salvation brought can you perceive 40
25 to lighten up your way. And so you see

40
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(N 11:240)(Ur 932-933)
1 YOURSELF deprived of light, abandoned to
2 the dark, unfairly left without a
3 purpose in a futile world. The world is
4 fair because the Holy Spirit has brought injustice
5 to the Light within, and there has ALL
6 unfairness been dissolved, 41 and been
7 REPLACED with justice and with love. If
8 you perceive injustice anywhere, you
9 need but say, (933)#759 “By this do I DENY
10 the Presence of the Father and the Son. And
11 I would rather know of Them than
12 see injustice, which Their Presence
13 shines away.”
14
15
16
17
18
19
20
21
22
23
24
25

41
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A Course in Miracles Volume I Chapter 27 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 27 - THE BODY AND THE DREAM ............................................................................................. 1


T 27 A. Introduction (*N 1868 12:3)................................................................................................. 1
(N 12:003)(Ur 934) .......................................................................................................................... 1
T 27 B. The Picture of the Crucifixion (*N 1869 12:4).................................................................... 2
(N 12:004)(Ur 934) .......................................................................................................................... 2
(N 12:005)(Ur 934-935) ................................................................................................................... 3
(N 12:006)(Ur 935) .......................................................................................................................... 4
(N 12:007)(Ur 935-936) ................................................................................................................... 5
(N 12:008)(Ur 936) .......................................................................................................................... 6
(N 12:009)(Ur 936-937) ................................................................................................................... 7
(N 12:010)(Ur 937) .......................................................................................................................... 8
(N 12:011)(Ur 937-938) ................................................................................................................... 9
T 27 C. The Fear of Healing (*N 1877 12:12) ................................................................................ 10
(N 12:012)(Ur 938) ........................................................................................................................ 10
(N 12:013)(Ur 938) ........................................................................................................................ 11
(N 12:014)(Ur 938-939) ................................................................................................................. 12
(N 12:015)(Ur 939) ........................................................................................................................ 13
(N 12:016)(Ur 939-940) ................................................................................................................. 14
(N 12:017)(Ur 940) ........................................................................................................................ 15
(N 12:018)(Ur 940-941) ................................................................................................................. 16
(N 12:019)(Ur 941) ........................................................................................................................ 17
(N 12:020)(Ur 941) ........................................................................................................................ 18
(N 12:021)(Ur 941-942) ................................................................................................................. 19
(N 12:022)(Ur 942) ........................................................................................................................ 20
(N 12:023)(Ur 942-943) ................................................................................................................. 21
(N 12:024)(Ur 943) ........................................................................................................................ 22
T 27 D. The Symbol of the Impossible (*N 1890 12:25) ................................................................ 23
(N 12:025)(Ur 944) ........................................................................................................................ 23
(N 12:026)(Ur 944) ........................................................................................................................ 24
(N 12:027)(Ur 944-945) ................................................................................................................. 25
(N 12:028)(Ur 945) ........................................................................................................................ 26
(N 12:029)(Ur 945-946) ................................................................................................................. 27
(N 12:030)(Ur 946) ........................................................................................................................ 28
T 27 E. The Quiet Answer (*N 1896 12:31) ................................................................................... 29
(N 12:030)(Ur 947) ........................................................................................................................ 29
(N 12:032)(Ur 947) ........................................................................................................................ 30
(N 12:033)(Ur 947-948) ................................................................................................................. 31
(N 12:034)(Ur 948) ........................................................................................................................ 32
(N 12:035)(Ur 948-949) ................................................................................................................. 33
T 27 F. The Healing Example (*N 1901 12:36).............................................................................. 34
(N 12:036)(Ur 950) ........................................................................................................................ 34
(N 12:037)(Ur 950) ........................................................................................................................ 35
(N 12:038)(Ur 950-951) ................................................................................................................. 36
(N 12:039)(Ur 951) ........................................................................................................................ 37
(N 12:040)(Ur 951-952) ................................................................................................................. 38

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(N 12:041)(Ur 952) ........................................................................................................................ 39


(N 12:042)(Ur 952-953) ................................................................................................................. 40
(N 12:043)(Ur 953) ........................................................................................................................ 41
T 27 G. The Purpose of Pain (*N 1909 12:44)................................................................................ 42
(N 12:044)(Ur 954) ........................................................................................................................ 42
(N 12:045)(Ur 954-955) ................................................................................................................. 43
(N 12:046)(Ur 955) ........................................................................................................................ 44
(N 12:047)(Ur 955-956) ................................................................................................................. 45
(N 12:048)(Ur 956) ........................................................................................................................ 46
T 27 H. The Illusion of Suffering (*N 1914 12:49) ........................................................................ 47
(N 12:049)(Ur 957) ........................................................................................................................ 47
(N 12:050)(Ur 957) ........................................................................................................................ 48
(N 12:051)(Ur 957-958) ................................................................................................................. 49
(N 12:052)(Ur 958) ........................................................................................................................ 50
(N 12:053)(Ur 958) ........................................................................................................................ 51
(N 12:054)(Ur 959) ........................................................................................................................ 52
(N 12:055)(Ur 959) ........................................................................................................................ 53
(N 12:056)(Ur 960) ........................................................................................................................ 54
(N 12:057)(Ur 960-961) ................................................................................................................. 55
(N 12:058)(Ur 961) ........................................................................................................................ 56
(N 12:059)(Ur 961) ........................................................................................................................ 57
T 27 I. The “Hero” of the Dream (*N 1925 12:60) ........................................................................ 58
(N 12:060)(Ur 962) ........................................................................................................................ 58
(N 12:061)(Ur ---) .......................................................................................................................... 59
(N 12:062)(Ur 962) ........................................................................................................................ 60
(N 12:063)(Ur 962-963) ................................................................................................................. 61
(N 12:064)(Ur 963) ........................................................................................................................ 62
(N 12:065)(Ur 963) ........................................................................................................................ 63
(N 12:066)(Ur 964) ........................................................................................................................ 64
(N 12:067)(Ur 964-965) ................................................................................................................. 65
(N 12:068)(Ur 965) ........................................................................................................................ 66
(N 12:069)(Ur 965) ........................................................................................................................ 67
(N 12:070)(Ur 965-966) ................................................................................................................. 68

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Chapter 27 - The Body and the Dream


T 27 A. Introduction (*N 1868 12:3)
(N 12:003)(Ur 934)
1 T 27 A 1. The 1 wish to be unfairly treated is a
2 compromise attempt that would COMBINE
3 attack and innocence. Who can combine the
4 wholly incompatible, and make a unity of
5 what can NEVER join? Walk you the gentle
6 way, and you will fear no evil and no shadows
7 in the night. But place no terror
8 symbols on the path, or you will weave a
9 crown of thorns from which your
10 brother and yourself will NOT escape. You
11 CANNOT crucify yourself alone. And if you
12 are unfairly treated, he MUST
13 suffer the unfairness that you see. You CANNOT
14 sacrifice yourself alone. For sacrifice
15 is total. If it could occur at all,
16 it would entail the whole of God's
17 creation, and the Father with the sacrifice of
18 his beloved Son.
19 T 27 A 2. In your RELEASE from sacrifice is
20 HIS made manifest, and shown to be
21 his own. But every pain you suffer
22 do you see as proof that HE is
23 guilty of attack. Thus would you
24 make yourself to be the sign that
25 he has LOST his innocence, and need

1
Ur inserts “January 19,1967”

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T 27 B. The Picture of the Crucifixion (*N 1869 12:4)


(N 12:004)(Ur 934)
1 but look on you to realize that HE has
2 been condemned. And what to YOU
3 has been unfair will come to HIM in
4 righteousness. The unjust vengeance that
5 you suffer now belongs to HIM, and
6 when it RESTS on him, are YOU
7 set free. Wish not to make yourself
8 a living symbol of his guilt, for
9 you will NOT escape the death you make
10 for him, and in HIS innocence you
11 find your own.
12 T 27 B 1. Whenever you consent to suffer pain,
13 to be deprived, unfairly treated, or in need
14 of ANYTHING, you but accuse your brother of
15 attack upon God's Son. You hold a
16 picture of your crucifixion before his
17 eyes, that he may see his sins
18 are writ in Heaven in your blood and
19 death, and go before him, closing off the
20 gate, and damning him to hell. Yet
21 this is writ in hell and NOT in Heaven, where
22 you are BEYOND attack, and prove his
23 INNOCENCE. The picture of yourself you
24 offer him you show YOURSELF, and give it
25 all your faith. The Holy Spirit offers you, to give to him, a

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(N 12:005)(Ur 934-935)
1 picture of yourself in which there is (935)#761 NO pain and NO
2 reproach at all. And what was martyred to his
3 guilt becomes the perfect witness to his
4 innocence.
5 T 27 B 2. The power of witness is beyond belief,
6 because it brings conviction in its wake. The
7 witness is believed BECAUSE he points beyond
8 himself, to what he REPRESENTS. A sick and
9 suffering you but represents your brother's
10 guilt; the witness which you send, lest
11 he forget the injuries he gave, from which you
12 swear he never will escape. This sick and sorry
13 picture YOU accept, if only it can
14 serve to punish him. The sick are merciless to
15 everyone, and in contagion do they seek to
16 kill. Death seems an easy price, if
17 they can say, “Behold me, brother, at
18 your hand I die.” For sickness is the
19 witness to his guilt, and death would
20 prove his errors MUST be sins. T 27 B 3. Sickness is
21 but a “little” death; a form of
22 vengeance not yet total. Yet it speaks with
23 certainty for what it represents.
24 The bleak and bitter picture you have sent
25 your brother, YOU have looked upon in grief.

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(N 12:006)(Ur 935)
1 And everything that it has shown to him have
2 you believed, BECAUSE it witnessed to the guilt
3 in him, which you perceived and loved. Now to in the hands
4 made gentle by His touch, the Holy Spirit lays
5 a picture of a DIFFERENT you. It is a
6 picture of a body still, for what you REALLY
7 are can not be seen nor pictured.
8 But THIS one has NOT been used for
9 purpose of attack, and therefore never suffered
10 pain at all. IT witnesses to the eternal
11 truth that you can not BE hurt, and
12 points BEYOND itself to both YOUR
13 innocence and HIS. T 27 B 4. Show THIS unto your
14 brother, who will see that every scar is
15 healed, and every tear is wiped away in
16 laughter and in love. And he will look on his
17 forgiveness there, and with healed eyes will look
18 BEYOND it, to the innocence that he beholds
19 in you. Here is the proof that he has
20 NEVER sinned; that NOTHING that his
21 madness bid him do was ever done,
22 or ever had effects of any kind.
23 That NO reproach he laid upon his heart
24 was EVER justified, and NO attack can touch
25 him with the poisoned sting of fear. Attest

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(N 12:007)(Ur 935-936)
1 his (936)#762 innocence and NOT his guilt. YOUR healing is
2 his comfort and HIS health. BECAUSE it proves
3 illusions were not true.
4 T 27 B 5. It is not Will for Life, but wish for
5 death, that is the motivation for this world.
6 Its ONLY purpose is TO PROVE GUILT REAL.
7 No worldly thought or act or feeling
8 has a motivation other than this one. These
9 are the witnesses that are called forth to
10 be believed, and lend conviction to the system
11 or idea they speak for and represent.
12 And each has many voices, speaking to
13 your brother and yourself in different tongues.
14 And yet to both the message is the same.
15 Adornment of the body seeks to show how
16 lovely are the witnesses for guilt. Concerns
17 about the body demonstrate how frail and
18 vulnerable is your life; how easily destroyed
19 is what you love. Depression speaks of
20 death and vanity of real concern with
21 anything at all.
22 T 27 B 6. The strongest witness to futility,
23 which bolsters all the rest and helps them
24 paint the picture in which sin is justified,
25 is sickness in whatever form it takes.

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(N 12:008)(Ur 936)
1 The sick have reason for each one of their unnatural
2 desires and strange needs. For who
3 could live a life so soon cut short,
4 and NOT esteem the worth of passing joys?
5 What pleasures COULD there be that
6 will endure? Are not the frail ENTITLED
7 to believe that every stolen scrap of
8 pleasure is their righteous payment for
9 their little lives? Their death will pay
10 the price for all of them, if they
11 enjoy the benefits or not. The end of
12 life must come, whatever way that
13 life be spent. And so take pleasure
14 in the quickly passing and ephemeral.
15 T 27 B 7. These are NOT sins, but witnesses
16 unto the strange belief that sin and
17 death are real, and innocence and sin
18 will end alike, within the termination of
19 the grave. If this were true, there WOULD
20 be reason to remain content to seek
21 for passing joys, and cherish little
22 pleasures where you can. But in this
23 picture is the body NOT perceived as
24 neutral and WITHOUT a goal inherent
25 in itself. For it becomes the symbol of

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(N 12:009)(Ur 936-937)
1 reproach, (937)#763 the sign of guilt whose consequences
2 still are there to see, so that the cause
3 can NEVER be denied. Your function is to
4 PROVE to him that sin can HAVE no cause.
5 How futile MUST it be to see yourself
6 a picture of the proof that what your
7 function IS can never be.
8 T 27 B 8. The Holy Spirit's picture changes not
9 the body into something it is not. It only
10 takes away from it ALL signs of
11 accusation and of blamefullness.
12 Pictured WITHOUT a purpose, it is seen
13 as neither sick nor well, nor bad
14 nor good. No grounds are offered
15 that it may be judged in ANY
16 way at all. It has no life,
17 but neither is it dead. It stands
18 apart from ALL experience of fear
19 OR love. For now it witnesses to
20 NOTHING yet, its purpose being
21 open, and the mind made free again
22 to choose what it is FOR. Now it is
23 not condemned, but waiting for a
24 purpose to be GIVEN, that it may
25 fulfill the function that it will receive.

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(N 12:010)(Ur 937)
1 T 27 B 9. Into this empty space, from
2 which the GOAL of sin has been
3 removed, is Heaven free to be
4 remembered. Here its peace can
5 come, and perfect healing take the
6 place of death. The body can become
7 a sign of life, a promise of
8 redemption, and a breath of immortality
9 to those grown sick from 2 breathing in the
10 fetid scent of death. Let it
11 have healing as its PURPOSE. Then will
12 it send forth the message it received,
13 and by its health and loveliness proclaim
14 the truth and value that it represents.
15 Let it receive the power to represent an
16 endless life, forever unattacked. And
17 to your brother let its message be, “Behold
18 me, brother, at your hand I live.”
19 T 27 B 10. The simple way to let this be
20 achieved is merely this; to let the body
21 have no purpose from the past, when you
22 were sure you KNEW its purpose
23 was to foster guilt. For this insists your
24 crippled picture is a lasting sign
25 of what it represents. This leaves

2
Ur replaces “from” with “of”

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(N 12:011)(Ur 937-938)
1 no space in which a DIFFERENT view, ANOTHER
2 purpose, can be given it. You do
3 NOT know its purpose. You but gave
4 ILLUSIONS of a purpose to a thing you
5 made to hide your function from
6 yourself. This thing WITHOUT a purpose
7 CANNOT hide the function that the Holy Spirit
8 gave. Let, then, ITS purpose and YOUR
9 function both be reconciled at last,
10 and seen as one.
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (938)#764

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T 27 C. The Fear of Healing (*N 1877 12:12)


(N 12:012)(Ur 938)
1 T 27 C 1. Is 3 healing frightening? To
2 many, yes. For accusation is a bar to
3 love, and damaged bodies ARE accusers.
4 They stand firmly in the way of trust and
5 peace, proclaiming that the frail can
6 HAVE no trust, and that the damaged HAVE
7 no grounds for peace. Who has been
8 injured BY his brother, and could
9 love and trust him still? He HAS
10 attacked, and will attack again.
11 Protect him not, because your damaged body
12 shows that you must be protected
13 FROM him. To forgive may be
14 an act of charity, but NOT his due.
15 He may be PITIED for his guilt,
16 but NOT exonerated. And if you
17 forgive him his transgressions, you but ADD
18 to all the guilt that he has really earned.
19 T 27 C 2. The unhealed CANNOT pardon.
20 For they are the witnesses that
21 pardon is unfair. They would
22 retain the CONSEQUENCES of the
23 guilt they overlook. Yet no-one
24 CAN forgive a sin which he believes
25 is real. And what has consequences

3
Ur inserts “January 22, 1968”

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(N 12:013)(Ur 938)
1 MUST be real, because what it has DONE is there
2 to see. Forgiveness is NOT pity, which but
3 seeks to pardon what it knows to be the truth.
4 Good cannot BE returned for evil, for
5 forgiveness does not first ESTABLISH sin,
6 and THEN forgive it. Who can say and
7 MEAN, “My brother, you have injured me, and
8 yet, because I am the BETTER of the two, I
9 pardon you my hurt.” HIS pardon and YOUR
10 hurt can NOT exist together. One DENIES
11 the other, and MUST make it false.
12 T 27 C 3. To witness sin, and yet forgive it, is
13 a paradox which reason cannot see. For it
14 maintains what has been done to you
15 DESERVES no pardon. And, by GIVING it, you
16 grant your brother mercy, but retain the proof
17 he is not REALLY innocent. The sick remain
18 accusers. They cannot forgive their
19 brothers AND themselves as well. For
20 no-one in whom true forgiveness reigns
21 CAN suffer. He holds not the proof of
22 sin, before his brother's eyes. And thus
23 he MUST have overlooked it, and removed it
24 from his own. Forgiveness CANNOT be
25 for one, and not the other. Who forgives IS

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(N 12:014)(Ur 938-939)
1 healed. And in his healing lies the PROOF that
2 he has truly pardoned, and retains no trace of
3 condemnation that (939)#765 he still would hold
4 against himself or any living thing.
5 T 27 C 4. Forgiveness is not real UNLESS it brings
6 a healing to your brother AND yourself. YOU
7 must attest his sins had no effect
8 on YOU, to demonstrate they were not real.
9 How else COULD he be guiltless? And
10 how COULD his innocence be justified
11 UNLESS his sins have no effect to WARRANT
12 guilt? Sins are beyond forgiveness just
13 BECAUSE they would entail effects which
14 CANNOT be undone and overlooked entirely.
15 In their UNDOING lies the proof that they were
16 merely errors. LET yourself be healed,
17 that you may be forgiving, offering salvation to
18 your brother AND yourself. A broken body
19 shows the mind has NOT been healed.
20 A miracle of healing proves that separation
21 is WITHOUT effect.
22 T 27 C 5. What you would prove to him you
23 would will believe. The power of witness
24 COMES from your belief. And everything
25 you say or do or think but testifies

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(N 12:015)(Ur 939)
1 to what you teach to him. Your body can be means
2 to teach that it has never suffered pain because
3 of him. And in its healing can it
4 offer him mute testimony to his
5 innocence. It is THIS testimony that
6 can speak with power greater than a
7 thousand tongues. For here is his
8 forgiveness PROVED to him. A miracle can
9 offer nothing LESS to him than it has
10 given unto you. So does your healing
11 show your mind is healed, and has forgiven
12 what he did NOT do. And so is HE
13 convinced his innocence was never lost,
14 and healed along with you.
15 T 27 C 6. Thus does the miracle undo
16 all things the world attests can never
17 BE undone. And hopelessness and death
18 MUST disappear before the ancient
19 clarion call of life. This call has
20 power FAR beyond the weak and miserable
21 cry of death and guilt. The ancient
22 Calling of the Father to His Son, and of the Son
23 unto his own, will yet be the last
24 trumpet that the world will ever hear.
25 Brother, there is no death. And this you learn

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(N 12:016)(Ur 939-940)
1 when you but wish to show your brother
2 that you had no hurt of him. He
3 thinks your blood is on his hands,
4 and so he stands condemned. But
5 it is given you (940)#766 to SHOW him, by your healing,
6 that his guilt is but the fabric of a
7 senseless dream.
8 T 27 C 7. How just are miracles! For
9 they bestow an equal gift of
10 mirac full deliverance from guilt
11 upon your brother AND yourself.
12 YOUR healing saves HIM pain, as well
13 as you. And YOU are healed BECAUSE
14 you wished him well. This is the
15 law the miracle obeys: that
16 healing sees no specialness at
17 all. It does NOT come from
18 pity, but from love. And love
19 would prove ALL suffering is but
20 a vain imagining, a foolish wish
21 with NO effects. Your health is a result
22 of your desire to see your brother with no
23 blood upon his hands, 4 nor guilt
24 upon his heart made heavy with the
25 proof of sin. And what you wish is GIVEN you to see.

4
The Urtext manuscript has the singular “hand” typed here. The Notes has the plural, “hands” and the HLC corrects it to “hands.”
We’re calling this a typo in the Urtext and we’re agreeing with the Notes and the HLC that it was meant to be plural.

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(N 12:017)(Ur 940)
1 T 27 C 8. The “cost” of your serenity is his. This is the
2 “price” the Holy Spirit and the world interpret
3 differently. The world perceives in it
4 a statement of the “fact” that your
5 salvation SACRIFICES his. The Holy Spirit
6 knows YOUR healing is the witness UNTO
7 his, and CANNOT be apart from
8 him at all. As long as he
9 consents to suffer, YOU will be unhealed.
10 But you can show him his
11 suffering is purposeless and wholly
12 without cause. Show him YOUR healing,
13 and he will consent no more to
14 suffer. For his innocence HAS BEEN
15 established in your sight AND his.
16 And laughter will REPLACE your sighs
17 BECAUSE God's Son remembered that
18 he IS God's Son.
19 T 27 C 9. Who, then, fears healing?
20 Only those to whom their brother's
21 sacrifice and pain is seen to represent their
22 own serenity. There 5 helplessness and
23 weakness represent grounds on which
24 they justify his pain. The constant
25 sting of guilt he suffers serves

5
The Ur replaces “There” with “Their.” Either word words grammatically and logically.

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(N 12:018)(Ur 940-941)
1 to prove that he is slave, and they are
2 free. The constant pain THEY suffer
3 demonstrates that they are free
4 BECAUSE they hold him bound. And sickness
5 is desired to prevent a shift of
6 balance in the sacrifice. How could the
7 Holy Spirit be deterred an instant, even less,
8 to reason with an argument for
9 sickness such as this? And need
10 YOUR healing be delayed because you
11 pause to listen to insanity?
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (941)#767

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(N 12:019)(Ur 941)
1 T 27 C 10. Correction 6 is NOT your function. It
2 belongs to One Who knows of fairness,
3 NOT of guilt. If you assume correction's
4 role, you LOSE the function of forgiveness.
5 No-one can forgive until he learns
6 correction is BUT to forgive, and NEVER
7 to accuse. Alone, you CANNOT see they are
8 the same, and therefore is correction NOT of you.
9 Identity and function are the same, and
10 BY your function do you know yourself.
11 And thus, if you confuse your function with the
12 function of Another, you MUST be
13 confused about yourself and who you
14 are. What is the separation but a wish to
15 take God's Function from Him and DENY
16 that it is His? Yet if it is NOT His
17 it is not YOURS, for YOU must lose what
18 you would take away.
19 T 27 C 11. In a split mind, identity
20 MUST seem to be divided. Nor can
21 anyone perceive a function unified
22 which has conflicting purposes and
23 different ends. Correction, to a mind
24 so split, MUST be a way to punish
25 sins you think are YOURS in

6
Ur inserts “January 24, 1968”

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(N 12:020)(Ur 941)
1 someone else. And thus does he become
2 your victim, NOT your brother, DIFFERENT from you
3 in that he is MORE GUILTY, thus in need
4 of your correction, as the one MORE INNOCENT
5 than he. This splits HIS function
6 off from yours, and gives you both a
7 DIFFERENT role. And so you CANNOT be
8 perceived as one, and with a single
9 function that would MEAN a
10 shared identity with but ONE end.
11 T 27 C 12. Correction YOU would do MUST
12 separate, because that is the function
13 given it BY you. When you perceive
14 correction is the SAME as pardon,
15 then you also know the Holy Spirit's Mind and
16 yours are One. And so your OWN
17 identity is found. Yet must He
18 work with what is GIVEN Him, and you
19 allow Him only HALF your mind.
20 And thus He represents the OTHER
21 half, and seems to have a DIFFERENT
22 purpose from the one you cherish 7 and
23 you THINK is yours. Thus does your
24 function seem DIVIDED, with a half
25 IN OPPOSITION to a half. And these

7
Ur inserts comma

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(N 12:021)(Ur 941-942)
1 two halves appear to represent a split
2 within a self perceived as two. (942)#768
3 T 27 C 13. Consider how this self
4 perception MUST extend, and do not
5 overlook the fact that EVERY thought
6 extends, because that is its purpose,
7 being what it really IS. From an
8 idea of self AS TWO, there comes
9 a NECESSARY view of function split
10 BETWEEN the two. And what you would
11 correct is only HALF the error, which
12 you think is ALL of it. Your
13 BROTHER'S sins become the central
14 target for correction, lest your
15 errors and his own be seen as one.
16 YOURS are mistakes, but HIS
17 are sins, and NOT the same as yours.
18 HIS merit punishment, while yours,
19 in fairness, should be overlooked.
20 T 27 C 14. In THIS interpretation of correction,
21 your own mistakes you will not even SEE.
22 The FOCUS of correction has been placed
23 OUTSIDE yourself, on one who
24 CANNOT be a part of you while
25 this perception lasts. What is

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(N 12:022)(Ur 942)
1 condemned can never be returned to its
2 accuser, who has hated it, AND
3 HATES IT STILL. This is your brother, focus
4 of your hate, unworthy to be part of you, and
5 thus OUTSIDE your self, the other
6 half, which is denied. And only
7 what is left, WITHOUT his presence 8
8 is perceived as ALL of you. To this
9 remaining half the Holy Spirit must represent
10 the OTHER half, until you recognize it IS the
11 other half. And this He does by
12 giving BOTH of you a function that
13 is one, NOT different.
14 T 27 C 15. Correction IS the function given
15 both, but neither one alone. And
16 when it is fulfilled as SHARED, it
17 MUST correct mistakes in both of
18 you. It CANNOT leave mistakes in
19 one unhealed, and make the other free. THAT
20 is DIVIDED purpose, which can not
21 BE shared, and so it CANNOT be the
22 function which the Holy Spirit sees as
23 His. And you can rest assured
24 that He will NOT fulfill a function
25 that He cannot understand, and

8
Ur inserts comma

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(N 12:023)(Ur 942-943)
1 recognize as His. For only thus can
2 He keep YOURS preserved intact, DESPITE
3 your separated 9 view of what your function
4 IS. If He UPHELD divided function, you
5 were lost indeed. His INABILITY to see His
6 goal divided and distinct for each of you preserves
7 your Self from being unaware made aware of any
8 function OTHER than Its Own. (943)#769
9 T 27 C 16. And thus is healing given
10 BOTH of you. Correction MUST be left to
11 One Who knows correction and forgiveness
12 ARE the same. With HALF a mind 10 this
13 is NOT understood. Leave, then,
14 correction to the Mind That IS united,
15 functioning as One BECAUSE It is
16 not split in purpose, and conceives a
17 single function as Its ONLY one.
18 Here is the function GIVEN It accepted
19 as its Own perceved conceived to be Its Own,
20 and NOT apart from that Its Giver
21 keeps BECAUSE it has been shared. In
22 His ACCEPTANCE of this function lies
23 the means whereby your mind is unified.
24 His SINGLE purpose unifies the halves
25 of you that you perceive as separate.

9
The Urtext manuscript has this as “separate view” which the HLC changes to “separate views” which sounds better. However the
Notes as it as “separated view” which is a rather different idea and which fits the context much better. We’re thus calling this a
typing mistake in the Urtext and restoring it to the Notes reading by changing “separate” to “separated” here.
10
Ur inserts comma

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1 (N 12:024)(Ur 943)
2 And each forgives the other, that he may
3 accept his OTHER half as PART of him.
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
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22
23
24
25
26 (944)#770

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T 27 D. The Symbol of the Impossible (*N 1890 12:25)


(N 12:025)(Ur 944)
1 T 27 D 1. Power 11 can NOT oppose. For
2 opposition would WEAKEN it, and weakened
3 power is a contradiction in ideas.
4 Weak strength is meaningless. And
5 power used to weaken is EMPLOYED to
6 limit. Thus it MUST be limited
7 and weak, because that is its purpose.
8 Power is UNopposed, to be itself. No
9 weakness CAN intrude upon it
10 without changing what it IS, to
11 something it is not. To weaken IS
12 to limit, and impose an opposite
13 that contrasts CONTRADICTS the concept
14 it attacks. And BY its contradiction
15 does it JOIN to the idea a something
16 it is not, and make it unintelligible.
17 Who can understand a double
18 concept, such as “weakened-
19 power,” or as “hateful-love?”
20 T 27 D 2. You have decided that your brother
21 IS a symbol for a “hateful-
22 love,” a “weakened-power,” and,
23 above all, a “living-death.” And
24 so he has NO meaning to you, for
25 he stands for what is

11
Ur inserts “Jan. 26, 1968”

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(N 12:026)(Ur 944)
1 meaningless. He represents a double
2 thought, where half is cancelled out
3 by the remaining half. Yet even this
4 is quickly contradicted by the half it
5 cancelled out, and so they BOTH are
6 gone. And now he stands for
7 nothing. Symbols which are but
8 made to represent ideas that
9 cannot BE, but must stand for empty
10 space and nothingness. Yet nothingness and
11 empty space can NOT be interference.
12 What CAN interfere with the awareness of
13 reality is the belief that there is SOMETHING THERE.
14 T 27 D 3. The picture of your brother that you
15 see means nothing. There is nothing
16 to attack or to deny; to love
17 or hate, or to endow with power
18 or to see as weak. The picture
19 has been wholly cancelled out,
20 because it symbolized a contradiction
21 which cancelled out the THOUGHT it
22 represents. And thus the picture has
23 no cause at all. Who can perceive
24 effect WITHOUT a cause? What
25 can the causeless BE but nothingness.

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(N 12:027)(Ur 944-945)
1 The picture of your brother that you see is wholly
2 absent, and has never been. Let, then, the
3 empty space it occupies be RECOGNIZED
4 as vacant, and the time devoted to its
5 seeing be perceived as idly spent, a
6 time unoccupied. (945)#771
7 T 27 D 4. An empty space that is NOT
8 seen as filled, an unused interval of
9 time NOT seen as spent and fully
10 occupied, become a silent invitation
11 to the truth to enter, and to make Itself
12 at home. No preparation CAN be
13 made that would enhance the
14 invitation's true real appeal. For what
15 you leave as vacant GOD will fill, and
16 where HE is, there MUST the truth
17 abide. Unweakened Power, with NO o
18 pposite, is what creation IS. For this
19 there are NO symbols. Nothing points
20 BEYOND the truth, and what can
21 stand for MORE than everything?
22 Yet true undoing must be kind, and so
23 the first replacement for your picture is
24 ANOTHER picture, of ANOTHER kind.
25 T 27 D 5. As nothingness can not BE

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(N 12:028)(Ur 945)
1 pictured, so there IS no symbol for totality.
2 Reality is ultimately known WITHOUT a form,
3 unpictured and unseen. Forgiveness is not
4 yet a Power known as wholly free of
5 limits. Yet it sets no limits YOU have
6 chosen to impose. Forgiveness is the means by
7 which the truth is represented TEMPORARILY.
8 It lets the Holy Spirit make EXCHANGE of
9 pictures possible, until the time when
10 aids are meaningless, and learning done.
11 No learning aid has use which can
12 extend BEYOND the goal of learning.
13 When its aim HAS BEEN accomplished,
14 it is functionless. Yet 12 in the learning
15 interval, it HAS a use which now
16 you fear, but yet will love.
17 T 27 D 6. The picture of your brother GIVEN
18 you to occupy the space so lately
19 left unoccupied and vacant, will not
20 need defense of ANY kind. For
21 you will give it OVERWHELMING preference.
22 Nor delay an instant in deciding
23 that it is the ONLY one you want.
24 It does NOT stand for double
25 concepts. Though it is but HALF

12
Ur inserts comma

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(N 12:029)(Ur 945-946)
1 a picture, and IS incomplete, WITHIN itself it is
2 the same. The other half of what it
3 represents remains unknown, but is
4 NOT cancelled out. And thus is God
5 left free to take the final step Himself.
6 For this you need NO pictures and NO
7 learning aids. And what will ultimately
8 take the place of EVERY learning aid
9 will merely BE.(946)#772
10 T 27 D 7. Forgiveness vanishes and symbols
11 fade, and nothing that the eyes have ever
12 seen, or ears have heard, remains to be
13 perceived. A Power wholly limitless
14 has come, NOT to destroy, but to
15 RECEIVE Its Own. There is no
16 CHOICE of function anywhere. The
17 choice you fear to lose you never HAD.
18 Yet only this APPEARS to interfere
19 with power unlimited and SINGLE
20 thoughts, complete and happy,
21 WITHOUT opposite. You do not
22 know the peace of power which
23 opposes NOTHING. Yet no OTHER
24 kind can be at all. Give welcome
25 to the Power beyond forgiveness, and beyond

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(N 12:030)(Ur 946)
1 the world of symbols and of limitations. He
2 would merely BE, and so He merely IS.
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (947)#773

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T 27 E. The Quiet Answer (*N 1896 12:31)


(N 12:030)(Ur 947)
1 T 27 E 1. In 13 quietness are all things
2 answered, and is every problem quietly
3 resolved. In conflict there can BE no
4 answer and no resolution. For its
5 PURPOSE is to make NO resolution
6 possible, and to ensure NO answer will
7 be plain. A problem set in conflict
8 HAS no answer, for it is seen in
9 different ways. And what would be
10 an answer from one point of view is
11 NOT an answer in another light. You
12 ARE in conflict. Thus it must be
13 clear you cannot answer anything
14 at all, for conflict HAS no
15 limited effects. Yet, if God gave an
16 Answer, there MUST be a way in which
17 your problems are resolved, for what He
18 wills already has been done.
19 T 27 E 2. Thus it MUST be that time
20 is not involved, and every problem can
21 be answered now. Yet it must also
22 be that in your state of mind,
23 solution is impossible. Therefore, God must have
24 given you a way of reaching to ANOTHER
25 state of mind, in which the answer is ALREADY

13
Ur inserts “January 30, 1968”

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(N 12:032)(Ur 947)
1 THERE. Such is the Holy Instant. It is here
2 that ALL your problems should be
3 brought and LEFT. Here they BELONG, for
4 here THEIR answer is. And where its
5 answer is, a problem MUST be
6 simple and be easily resolved. It
7 MUST be pointless to attempt to solve
8 a problem where the answer cannot
9 be. Yet, just as surely, it
10 MUST be resolved, if it is brought
11 to where the answer IS.
12 T 27 E 3. Attempt to solve NO problems
13 but within the Holy Instant's surety. For
14 there the problem WILL be answered and
15 resolved. Outside, there will be no
16 solution, for there IS no answer
17 there that could be found. Nowhere
18 outside a single simple question
19 is ever ASKED. The world can ONLY
20 ask a double question, with MANY
21 answers, none of which will do. It
22 does not ask a question to BE answered, but
23 only to restate its point of view.
24 All questions asked within this world
25 are but a way of LOOKING, NOT a question

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(N 12:033)(Ur 947-948)
1 asked. A question asked in hate cannot be
2 answered, because it IS an answer in itself.
3 A double question asks and answers, both
4 attesting the same thing, in different form. (948)#774
5 T 27 E 4. The world asks but one question.
6 It is this: “Of these illusions, which of them are true?
7 Which ones establish peace and offer joy?
8 And which can bring escape from all the
9 pain of which this world is made?” Whatever
10 form the question takes, its purpose is the same.
11 It asks but to ESTABLISH sin is real,
12 and answers in the form of preference. “Which
13 sin do you prefer?” That is the one that you
14 should choose. The OTHERS are not true.
15 What can the body get that you would
16 want the most of all? It is your servant and
17 your friend. But tell it what you want,
18 and it will serve you lovingly and well. And
19 this is NOT a question, for it TELLS you
20 WHAT you want, and WHERE to go to ask for it.
21 It leaves no room to question its beliefs,
22 except that what it states takes
23 question's FORM.
24 T 27 E 5. A pseudo-question has no
25 answer. It DICTATES the answer, even as

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(N 12:034)(Ur 948)
1 it asks. Thus is all questioning within the world
2 a form of propaganda for itself. Just
3 as the body's witnesses are but the senses
4 from WITHIN itself, so are the answers to the questions of
5 the world contained within the questions. Where
6 answers represent the QUESTIONS they add nothing
7 new, and nothing has been learned.
8 An HONEST question is a learning tool which
9 asks for something that you do NOT
10 know. It does NOT set conditions
11 for response, but merely asks what
12 the RESPONSE should be. And no-one
13 in a conflict state is free to ASK this
14 question, for he does not WANT an
15 honest answer, where the conflict ENDS.
16 T 27 E 6. Only within the Holy Instant can an
17 honest question honestly be asked. And
18 from the meaning of the QUESTION does the meaningfullness
19 of the answer come. Here is it possible to
20 separate your wishes FROM the answer, so
21 it can be GIVEN you, and also be
22 RECEIVED. The answer is provided everywhere,
23 but it is only here it can be HEARD.
24 An honest answer asks NO
25 sacrifice, because it answers questions truly

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(N 12:035)(Ur 948-949)
1 asked. The questions of the world but ask of whom
2 is sacrifice demanded, asking NOT if
3 sacrifice is meaningful at all. And
4 so, UNLESS the answer tells “of whom,”
5 it will remain unrecognized, unheard, and
6 thus the QUESTION is preserved intact, because
7 it gave the answer to ITSELF. (949)#775
8 T 27 E 7. The Holy Instant is the interval in which the mind
9 is still enough to hear an answer
10 that is NOT entailed within the
11 question asked. It offers something new
12 and DIFFERENT from the question. How COULD it be
13 answered, if it but repeats
14 itself. Therefore, attempt to solve NO
15 problem in a world from which the answer
16 has been barred. But bring the
17 problem to the only place which holds
18 the answer lovingly FOR you. Here are the
19 answers which will SOLVE your problems, because
20 they stand APART from them, and see
21 what CAN be answered; what the QUESTION is.
22 Within the world, the answers merely raise
23 ANOTHER question, though they leave the first
24 unanswered. In the holy instant, you can bring the question TO
25 the answer, and receive the answer that was MADE for you.
26 (950)#776

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T 27 F. The Healing Example (*N 1901 12:36)


(N 12:036)(Ur 950)
1 T 27 F 1. The 14 ONLY way to heal is to be healed.
2 The miracle extends WITHOUT your help. But
3 you ARE needed that it can BEGIN. ACCEPT
4 the miracle of healing, and it WILL go
5 forth, because of what it IS. It is its
6 NATURE to extend itself the instant it is
7 born. And it is born the instant it is
8 offered and RECEIVED. No-one can ask
9 ANOTHER to be healed. But he can
10 let HIMSELF be healed, and thus offer
11 the other what he has received. Who can
12 (prefer proj. bestow) bestow upon another what he
13 does not HAVE? And who can SHARE
14 what he denies HIMSELF? The Holy Spirit
15 speaks to YOU. He does not speak to
16 someone ELSE. Yet BY your listening 15
17 His Voice extends, BECAUSE you have accepted
18 what He says.
19 T 27 F 2. Health is the witness unto health.
20 As long as it is unattested, it
21 remains without conviction. Only when
22 DEMONSTRATED has it BEEN proved,
23 and MUST compel belief. No-one is
24 healed through double messages. If you
25 wish ONLY to be healed, you heal.

14
Ur inserts “Feb. 1, 1968”
15
Ur inserts comma

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(N 12:037)(Ur 950)
1 Your single PURPOSE makes this possible. But
2 if you are AFRAID of healing, then it cannot
3 come through you. The ONLY thing that is required
4 for a healing is a lack of fear. The
5 fearful are NOT healed, and cannot heal.
6 This does NOT mean the conflict must be
7 gone forever from your mind. For if it were,
8 there were no NEED for healing any more.
9 But it DOES mean, if only for an
10 instant, you love without attack. An instant
11 is sufficient. Miracles wait not on time.
12 T 27 F 3. The holy instant is the miracle's abiding-
13 place. From there, each one is born into this
14 world, as witness to a state of
15 mind which has TRANSCENDED
16 conflict, and has reached to peace.
17 It carries comfort from the place of
18 peace into the battleground, and
19 DEMONSTRATES that war has no effects.
20 For all the hurt that war has sought
21 to bring; the broken bodies and the shattered
22 limbs, the screaming dying and the silent
23 dead, are gently lifted up and
24 comforted. There IS no sadness, where a
25 miracle has come to heal. And

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(N 12:038)(Ur 950-951)
1 nothing more than just ONE instant of your
2 love WITHOUT attack is necessary, that all
3 this occur. (951)#777 T 27 F 4. In that ONE instant
4 are YOU healed, and in that single instant is ALL
5 healing done. What stands APART
6 from you, when you accept the blessing
7 that the holy instant brings? Be not afraid
8 of blessing for the One Who blesses you
9 loves all the world, and leaves nothing
10 within the world that COULD be feared.
11 But if you SHRINK from blessing, will the
12 world indeed seem fearful, for you
13 have WITHHELD its peace and comfort,
14 leaving it to die. Would not a world
15 so bitterly bereft be looked on as a
16 condemnation by the one who COULD
17 have saved it, but stepped back,
18 because he was AFRAID of being healed? The
19 eyes of all the dying bring reproach, and
20 suffering whispers, “What is there to fear?”
21 T 27 F 5. Consider well its question.
22 It is asked of you on YOUR behalf.
23 A dying world asks only that you
24 rest an instant from attack
25 upon YOURSELF, that it be healed.

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(N 12:039)(Ur 951)
1 Come to the holy instant and be healed, for nothing that is
2 there received is left behind, on your
3 returning to the world. And BEING blessed,
4 you will bring blessing. Life is given you,
5 to give the dying world. And suffering
6 eyes no longer will accuse, but shine
7 in thanks to you who blessing gave. The
8 holy instant's radiance will light YOUR eyes, and give
9 them sight to see beyond ALL suffering,
10 and see Christ's Face INSTEAD. Healing
11 REPLACES suffering. Who looks on one
12 cannot PERCEIVE the other, for they
13 CANNOT both be there. And what YOU
14 see the world will witness, and will witness TO.
15 T 27 F 6. Thus is YOUR healing everything
16 the world requires, that it may be
17 healed. It needs ONE lesson that
18 has perfectly been learned. And then,
19 when YOU forget it, will the world remind
20 you gently of what you have taught.
21 No reinforcement will its thanks with-
22 hold from you who let yourself 16 be
23 healed, that it might live. It
24 will call forth its witnesses to show the Face of
25 Christ to you who brought the sight to THEM,

16
Ur replaces “yourself” with “yourselves”

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(N 12:040)(Ur 951-952)
1 by which THEY witnessed it. The world of accusation
2 is replaced by one in which all eyes look lovingly
3 upon the (952)#778 friend who brought them their release.
4 And happily your brother will perceive the
5 many friends he thought were enemies.
6 T 27 F 7. Problems are not specific, but they
7 take specific forms, and these specific
8 shapes make up the world. And no-
9 one understands the nature of his problem.
10 If he DID, it would be there no more
11 for him to see. Its very NATURE is
12 that it is NOT. And thus, WHILE
13 he perceives it, he can NOT perceive it
14 as it is. But HEALING is
15 apparent in specific instances, and
16 generalizes to include them all. This is because
17 they really ARE the same, DESPITE their
18 different forms. All learning aims at
19 transfer, which becomes complete
20 within two situations which are seen as one.
21 For ONLY common elements are there.
22 But this can only be attained by One
23 Who does not see the DIFFERENCES you see.
24 T 27 F 8. The total transfer of your
25 learning is NOT made by you. But

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(N 12:041)(Ur 952)
1 that it HAS been made, IN SPITE of
2 all the differences you see, convinces YOU that
3 they could not be real. Your healing
4 WILL extend, and WILL be brought to problems
5 that you thought were NOT your own. And
6 it will ALSO be apparent that your
7 many DIFFERENT problems will be solved,
8 as any ONE of them has been
9 escaped. It CANNOT be their differences which
10 made this possible, for learning does
11 not jump from situations to their opposites, and
12 bring the SAME effects. All healing
13 MUST proceed in lawful manner, in
14 accord with laws that have been properly
15 perceived, but NEVER violated. Fear
16 you not the way that YOU perceive them. You ARE
17 wrong, but there is One within you Who is RIGHT.
18 T 27 F 9. Leave, then, the transfer of your
19 learning to the One Who REALLY understands
20 its laws, and Who will GUARANTEE that
21 they remain unviolated and unlimited.
22 Your part is merely to apply what He
23 has taught you TO YOURSELF, and He will
24 do the rest. And thus the power
25 of your learning will be PROVED to you, by

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(N 12:042)(Ur 952-953)
1 all the many DIFFERENT witnesses it finds.
2 Your brother FIRST among them will be seen,
3 but thousands stand behind him, and
4 beyond each one of them there are a thousand
5 more. Each one may SEEM to have a
6 problem which is DIFFERENT (953)#779 from the rest.
7 Yet they are solved TOGETHER. And
8 their common Answer shows the QUESTIONS could
9 not have been separate.
10 T 27 F 10. Peace be to you whom is healing
11 offered. And you will learn that peace
12 is given you, when you accept the healing
13 for yourself. Its TOTAL value
14 need not be appraised by YOU,
15 to let you understand that you have benefited
16 from it. What occurred within the instant
17 which love entered in WITHOUT
18 attack, will stay with you forever. YOUR
19 healing will be ONE of its effects,
20 as will your brother's. Everywhere you go,
21 will you behold its multiplied effects.
22 Yet all the witnesses that you behold
23 will be FAR less than all there really
24 ARE. Infinity cannot be understood
25 by merely counting up the separate parts.

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(N 12:043)(Ur 953)
1 God thanks you for your healing, for He knows
2 it is a gift of love unto His Son, and therefore is it
3 given unto Him.
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (954)#780

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T 27 G. The Purpose of Pain (*N 1909 12:44)


(N 12:044)(Ur 954)
1 T 27 G 1. Pain 17 demonstrates the body must be real.
2 It is a loud, obscuring voice, whose shrieks
3 would silence what the Holy Spirit says, and keep
4 His words from your awareness. Pain
5 compels attention, drawing it away
6 from Him, and focusing upon itself.
7 Its purpose is the same as pleasure,
8 for they both are means TO MAKE
9 THE BODY REAL. What shares a common
10 function IS the same. This is the
11 law of purpose, which unites all
12 those who share in it within itself.
13 Pleasure and pain are EQUALLY unreal,
14 because their purpose CANNOT be achieved.
15 Thus are they means for nothing, for
16 they have a goal without a meaning.
17 And they share the lack of meaning
18 that their PURPOSE has.
19 T 27 G 2. Sin shifts from pain to pleasure,
20 and again to pain. For EITHER witness
21 is the same, and carries but one message,
22 “You are here, WITHIN this body, and you CAN
23 be hurt. You can have pleasure, too, but
24 ONLY at the cost of pain.” These witnesses
25 are joined by many more. Each one

17
Ur inserts “Feb. 4, 1968”

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(N 12:045)(Ur 954-955)
1 SEEMS different, because it has a different
2 NAME, and so it seems to answer to a different
3 SOUND. Except for this, the witnesses of
4 sin are all alike. Call pleasure
5 “pain,” and it will hurt. Call pain a
6 pleasure, and the pain BEHIND the pleasure
7 will be felt no more. Sin's witnesses
8 but shift from name to name, as one
9 steps forward, and another, back. Yet
10 which is foremost makes NO difference. Sin's
11 witnesses hear but the call of death.
12 T 27 G 3. This body, purposeless within itself,
13 holds all your memories and all your hopes.
14 You use its eyes to see, its ears to hear,
15 and let it TELL you what it is it ??????
16 feels. IT DOES NOT KNOW. It tells
17 you but the NAMES you gave it to use, when
18 YOU call forth the (955)#781 witnesses to its reality.
19 You cannot choose AMONG them which are
20 real, for any one you choose is like the rest.
21 This name or that, but nothing more, you
22 choose. You do not MAKE a witness
23 true, because you called him by
24 truth's NAME. The truth is found in
25 him IF IT IS TRUTH HE REPRESENTS.

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(N 12:046)(Ur 955)
1 And otherwise he lies, if you should call
2 him by the Holy Name of God Himself.
3 T 27 G 4. God's Witness sees no witnesses
4 AGAINST the body. Neither does He harken
5 to the witnesses by OTHER names, which
6 speak in OTHER ways for its reality.
7 He KNOWS it is not real. For NOTHING
8 could contain what you believe
9 it holds within. Nor COULD it
10 tell a Part of God Himself
11 what It should feel, and what
12 Its Function is. Yet must He
13 love whatever YOU hold dear. And
14 for each witness to the body's death,
15 He sends a witness to your Life in
16 Him Who knows no death. Each
17 miracle He brings is witness that the
18 body is NOT real. Its pains and
19 pleasures does He heal alike, for
20 ALL sin's witnesses do His replace.
21 T 27 G 5. The miracle makes NO distinctions
22 in the names by which sin's witnesses are
23 called. It merely proves that what
24 they REPRESENT has no effects. And
25 this it proves BECAUSE its own effects have come

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(N 12:047)(Ur 955-956)
1 to take their place. It matters not the name by which you
2 called your suffering. IT IS NO LONGER THERE.
3 The One Who brings the miracle perceived them
4 all as one, and called by name of “fear.”
5 As fear is witness unto death, so is a 18
6 miracle the witness unto Life. It is a
7 witness no-one can deny, for it is the
8 EFFECTS of life it brings. The dying live,
9 the dead arise, and pain has vanished. Yet
10 a miracle speaks not but for itself, but
11 what it REPRESENTS. Love, too, has symbols
12 in a world of sin. The miracle forgives BECAUSE (956)#782 it
13 stands for what is PAST forgiveness, and is
14 TRUE.
15 T 27 G 6. How foolish and insane it is to think
16 a miracle is BOUND by laws which it
17 came solely to UNDO. The laws of SIN
18 have different witnesses, with different strengths.
19 And THEY attest to different suffering.
20 Yet to the One Who sends forth miracles
21 to bless the world, a tiny stab of pain,
22 a little worldly pleasure, and the throes of
23 death itself are but a single sound;
24 a call for healing, and a plaintive cry
25 for help within a world of misery.

18
Ur changes “a” to “the”

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(N 12:048)(Ur 956)
1 It is their SAMENESS that the miracle attests.
2 It is their SAMENESS that it PROVES. The laws which
3 call them DIFFERENT are dissolved, and
4 SHOWN as powerless. The PURPOSE of a
5 miracle is to accomplish this. And God
6 Himself has GUARANTEED the strength of
7 miracles for what they witness TO.
8 T 27 G 7. Be witnesses unto the miracle,
9 and NOT the laws of sin. There is no NEED
10 to suffer any more. But there IS need
11 that you be healed, because the suffering
12 of the world has made it deaf to its
13 salvation and deliverance. The resurrection of the
14 world awaits YOUR healing and YOUR
15 happiness, that you may DEMONSTRATE the
16 healing of the world. The holy instant will replace
17 ALL sin, if you but carry its effects with
18 you. And no-one will ELECT to suffer
19 more. What better function COULD
20 you serve than this? Be healed
21 that you may heal, and suffer not the laws
22 of sin to be applied to YOU. And Truth
23 WILL be revealed to you who chose to let
24 Love's symbols TAKE THE PLACE of sin.
25 (957)#783

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T 27 H. The Illusion of Suffering (*N 1914 12:49)


(N 12:049)(Ur 957)
1 T 27 H 1. Suffering 19 is an emphasis upon all
2 that the world has done to injure YOU.
3 Here is the world's demented version of
4 salvation clearly shown. Like to a dream
5 of punishment, in which the dreamer is unconscious
6 of what brought on the attack against
7 himself, he sees himself attacked unjustly, and
8 by something NOT himself. HE is the
9 victim of this “something else,” a thing
10 OUTSIDE himself for which he has no reason
11 to be held responsible. He must be
12 innocent BECAUSE he knows not what
13 HE does, but what is done TO him.
14 Yet is his own attack upon himself
15 apparent still, for it is he who
16 bears the suffering. And he can NOT
17 escape BECAUSE its source is seen
18 outside himself.
19 T 27 H 2. Now you are being shown you CAN
20 escape. All that is needed is you
21 look upon the problem as it IS, and
22 NOT the way that you have set it up.
23 How COULD there be another way to
24 solve a problem which is VERY simple,
25 but has been obscured by heavy

19
Ur inserts “February 9, 1968”

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1 (N 12:050)(Ur 957)
2 clouds of complication, which were MADE to
3 keep the problem unresolved? WITHOUT the
4 clouds, the problem will emerge in all
5 its primitive simplicity. The choice will NOT
6 be difficult, because the problem is absurd
7 when clearly seen. No-one has
8 difficulty making up his mind to let
9 a simple problem be resolved, if it
10 is SEEN as hurting him, and also
11 very easily removed.
12 T 27 H 3. The “reasoning” by which the world
13 is made, on which it rests, by which it is
14 maintained, is simply this: “YOU
15 are the cause of what I do. Your
16 presence JUSTIFIES my wrath, and you
17 exist and think APART from me. While
18 YOU attack, I MUST be innocent.
19 And what I suffer from IS your
20 attack.” No-one who looks upon
21 this “reasoning” EXACTLY as it is
22 could fail to see it does NOT
23 follow, and it makes NO sense.
24 Yet it SEEMS sensible, because it
25 LOOKS as if the world WERE hurting
26 you. And so it seems as if there is no

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(N 12:051)(Ur 957-958)
1 NEED to go beyond the obvious in terms of
2 cause. (958)#784
3 T 27 H 4. There is INDEED a need. The world's
4 ESCAPE from condemnation is a
5 need which those WITHIN the world are
6 joined in sharing. Yet they do not
7 recognize their common need. For each one
8 thinks that, if he does his part, the
9 condemnation of the world will rest on
10 him. And it is this that he perceives
11 to BE his part in its deliverance.
12 Vengeance must have a focus. Otherwise,
13 is the avenger's knife in his own
14 hand, and pointed to himself.
15 And he MUST see it in ANOTHER
16 hand, if he would be a victim
17 of attack he did NOT choose. And
18 thus he suffers from the wounds a
19 knife he does not HOLD has made
20 upon himself.
21 T 27 H 5. This is the PURPOSE of the world
22 he sees. And, LOOKED AT thus, the
23 world provides the means by which this
24 purpose SEEMS to be fulfilled. The
25 means ATTEST the purpose, but are NOT

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(N 12:052)(Ur 958)
1 themselves a cause. Nor will the CAUSE
2 be changed by seeing it APART from
3 its effects. The cause PRODUCES
4 the effects, which then bear witness to
5 the CAUSE, and NOT themselves. Look, then,
6 BEYOND effects. It is NOT here the
7 CAUSE of suffering and sin must
8 lie. And dwell not on the sin and
9 suffering, for they are but
10 REFLECTIONS of their cause. The part you
11 play in SALVAGING the world from
12 condemnation IS your own escape.
13 T 27 H 6. Forget not that the witness
14 to the world of evil cannot speak
15 EXCEPT for what has seen a
16 NEED for evil in the world. And
17 this is where YOUR guilt was first
18 beheld. In separation from your
19 brother was the first attack upon
20 yourself begun. And it is THIS the
21 world bears witness to. Seek
22 not another cause, nor look
23 among the mighty legions of its
24 witnesses for its undoing. They
25 SUPPORT its claim on your allegiance.

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(N 12:053)(Ur 958)
1 What CONCEALS the truth is not where you
2 should look to FIND the truth. The
3 witnesses to sin all stand within ONE
4 little space. And it is HERE you find
5 the CAUSE of your perspective on the world.
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (959)# - 785 -

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(N 12:054)(Ur 959)
1 T 27 H 7. Once 20 you were unaware of what the
2 cause of everything the world appeared to
3 thrust upon you, uninvited and unasked,
4 must REALLY be. Of one thing you were
5 sure; of all the many causes you
6 perceived as bringing pain and suffering
7 to you, your guilt was NOT among them.
8 Nor did you, in ANY way, REQUEST them
9 for yourself. This is how ALL illusions
10 come about. The one who makes
11 them does NOT see himself as making
12 them, and their reality does NOT
13 depend on him. Whatever cause they
14 have is something quite APART from him,
15 and what he sees is SEPARATE from his mind.
16 T 27 H 8. He CANNOT doubt his dreams'
17 reality BECAUSE he does not see the part
18 he plays in MAKING them, and MAKING
19 them seem real.
20 No-one can waken from a
21 dream the world is dreaming FOR
22 him. He becomes a part of
23 someone ELSE'S dream. He CANNOT
24 choose to waken from a dream he
25 did not make. Helpless he

20
Ur inserts “February 12, 1968.”

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(N 12:055)(Ur 959)
1 stands, a victim to a dream conceived
2 and cherished by a SEPARATE mind.
3 Careless indeed of him this mind
4 must be, as thoughtless of his peace and
5 happiness as is the weather, or the time
6 of day. It loves him not, but casts
7 him as it will, in any role that
8 satisfies its dream. T 27 H 9. So little is his
9 worth that he is but a dancing
10 shadow, leaping up and down,
11 according to a senseless plot conceived
12 within the idle dreaming of the world.
13 This is the ONLY picture you can
14 see, the ONE alternative that you can
15 choose, the OTHER possibility of cause, if
16 you be NOT the dreamer of your dreams. And
17 this IS what you choose, if you deny the
18 cause of suffering is in YOUR mind. Be
19 glad indeed it is, for thus are YOU
20 the ONE decider of your destiny in time. The
21 choice IS yours to make between a
22 sleeping death and dreams of evil, or
23 a happy wakening and joy of life. (960)#786
24 T 27 H 10. What COULD you choose between, but life
25 or death, waking or sleeping, war or

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(N 12:056)(Ur 960)
1 peace, your dream or your reality? But
2 if the choice is REALLY given you, then you must
3 see the causes of the things you choose BETWEEN
4 exactly AS they are and WHERE they are.
5 What choices can be made between
6 two states, but ONE of which is clearly recognized?
7 Who could be free to choose BETWEEN effects,
8 when only ONE is seen as up to you?
9 An honest choice could NEVER be
10 perceived as one in which the choice is split
11 between a tiny you and an enormous
12 world, with DIFFERENT dreams about the truth
13 in you. T 27 H 11. The gap between reality and dreams lies
14 not between the dreaming of the world and what
15 you dream in secret. THEY are one. The
16 dreaming of the world is but a part of your
17 own dream you gave away, and saw as
18 if it were its start and ending, both.
19 Yet was it started by your SECRET dream, which
20 you do NOT perceive, although it CAUSED
21 the part you see and do not doubt is real.
22 How COULD you doubt it, while you
23 lie asleep, and dream in secret that its
24 CAUSE is real? A brother SEPARATED
25 from yourself, an ancient enemy, a

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(N 12:057)(Ur 960-961)
1 murderer who stalks you in the night and plots
2 your death, yet plans that it be
3 lingering and slow.  21 T 27 H 12. Of this you dream. And,
4 UNDERNEATH this dream, is yet another, in
5 which YOU become the murderer, the secret enemy,
6 the scavenger and the destroyer of the brother and the
7 world you fear alike. Here is the CAUSE
8 of suffering, the space BETWEEN your dreams
9 and your reality. The little gap you do not even
10 see, the birthplace of illusions and of
11 fear, the time of terror and of ancient
12 hate, the instant of disaster; – all are
13 here. Here is the CAUSE of unreality.
14 And it is here that it will be undone.
15 YOU are the dreamer of the world of
16 dreams. No OTHER cause it has, nor
17 ever will. (961)#787 T 27 H 13. Nothing more fearful than
18 an idle dream has terrified God's
19 Son, and made him think that he
20 has lost his innocence, denied
21 his Father, and made war upon
22 himself. So fearful is the dream, so
23 seeming real, he could not waken
24 to reality without the sweat of terror and a
25 scream of mortal fear, unless a gentler

21
This is a very curious paragraph break in the Urtext manuscript. The Notes has no paragraph break here, just an em dash. The
HLC and FIP simply use a semicolon, which seems more appropriate.

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(N 12:058)(Ur 961)
1 dream preceded his awaking, and allowed
2 his calmer mind to welcome, NOT to fear, the
3 Voice that called with love to waken him.
4 A gentler dream, in which his suffering was
5 healed, and where his brother was his friend.
6 God willed he waken gently, and with joy.
7 And GAVE him means to waken WITHOUT
8 fear.
9 Accept the dream He gave, INSTEAD
10 of yours. It is NOT difficult to change shift a
11 dream, when once the dreamer has
12 been recognized. T 27 H 14. Rest in the Holy Spirit, and
13 allow His gentle dreams to take the
14 place of those you dreamed in terror, and
15 in fear of death. He brings FORGIVING
16 dreams, in which the choice is NOT who is the
17 murderer, and who shall be the victim. In
18 the dreams HE brings, there IS no murder, and
19 there IS no death. The dream of guilt is
20 fading from your sight, although your eyes
21 are closed. A smile has come to
22 lighten up your sleeping face. The sleep is
23 peaceful now, for these are happy dreams.
24 Dream softly of your sinless brother, who unites
25 with you in holy innocence. And, from THIS dream,

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(N 12:059)(Ur 961)
1 the Lord of Heaven will Himself awaken His
2 beloved Son.
3 T 27 H 15. Dream of your brother's kindnesses
4 INSTEAD of dwelling in your dreams on his
5 mistakes. Select his thoughtfulness
6 to dream about, INSTEAD of counting
7 up the hurts he gave. Forgive him his
8 illusions, and give thanks to him for
9 all the helpfulness he gave. And
10 do not brush aside his many gifts,
11 because he is not perfect in your dreams.
12 He represents his Father, Whom
13 you see as offering both life AND
14 death to you. Brother, He gives BUT
15 life, and what you see as gifts your
16 brother offers REPRESENT the gifts you
17 dream your Father gives to you. Let all
18 your brother's gifts be seen in light
19 of charity and kindness offered you. And
20 let no pain disturb your dream of deep
21 appreciation for his gifts to you.
22
23
24
25 (962)#788

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T 27 I. The “Hero” of the Dream (*N 1925 12:60)


(N 12:060)(Ur 962)
1 T 27 I 1. The 22 body is the central figure in the dreaming of
2 the world. There IS no dream without it, nor
3 does it exist without the dream, in which it
4 acts as if it were a person, to be seen
5 and be believed. It takes the central place
6 in every dream, which tells the story of how it
7 was made by OTHER bodies, born into the
8 world OUTSIDE the body, lives a little
9 while, and dies, to be united in the dust with
10 other bodies, dying like itself. In the
11 brief time allotted it to live, it seeks for
12 other bodies as its friends and enemies.
13 Its safety is its main concern. Its
14 comfort is its guiding rule. It tries
15 to look for pleasure, and avoid the things that
16 would be hurtful. Above all, it tries to
17 teach itself its pains and joys are
18 different, and CAN be told apart.
19 T 27 I 2. The dreaming of the world takes many
20 forms, because the body seeks in many ways
21 to PROVE it is autonomous and real. It puts
22 things on itself that it has bought
23 with little metal discs or paper strips
24 the world proclaims as valuable and good.
25 It works to get them, doing senseless

22
Ur inserts “February 14, 1968.”

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(N 12:061)(Ur ---)

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(N 12:062)(Ur 962)
1 things, and tosses them away for senseless
2 things it does not NEED, and does not even
3 WANT. It hires OTHER bodies, that they
4 may protect it, and collect more senseless
5 things that it can call its own. It
6 looks about for special bodies that 23
7 can SHARE its dream. Sometimes it dreams
8 it is a conqueror of bodies weaker than
9 itself. But in some phases of the dream,
10 it is the slave of bodies which would hurt and
11 torture it.
12 T 27 I 3. The body's serial adventures, from the
13 time of birth to dying is the theme of every
14 dream the world has ever had. The “hero”
15 of this dream will never change, nor will
16 its purpose. Though the dream itself takes
17 many forms, and SEEMS to show a
18 large great variety of places and events
19 wherein its “hero” finds itself, the
20 dream has but ONE purpose,
21 taught in many ways. This single
22 lesson does it try to teach again,
23 and still again, and yet once more; -
24 that it is CAUSE and NOT effect. And
25 YOU are ITS effect, and CANNOT be its

23
Ur changes “that” to “which”

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(N 12:063)(Ur 962-963)
1 cause. Thus are you NOT the dreamer, but
2 the DREAM. And so you wander idly in and
3 out of places and events that IT contrives.
4 T 27 I 4. That this is all the BODY does is
5 true, for it IS but a figure in a
6 dream. But who REACTS to figures
7 in a dream, UNLESS he sees them
8 as if they were real? (963)#789 The INSTANT
9 that he sees them as they ARE,
10 they HAVE no more effect 24 on him,
11 BECAUSE he understands he GAVE them
12 their effects BY CAUSING THEM, and
13 MAKING them seem real. How
14 willing are you to ESCAPE effects
15 of all the dreams the world has ever
16 had? Is it your wish to let NO
17 dream appear to be the cause of
18 what it is YOU do? Then let
19 us merely look upon the dream's
20 beginning, for the part you see is but
21 the SECOND part, whose CAUSE lies in the first.
22 T 27 I 5. No-one asleep and dreaming in
23 the world remembers his attack upon
24 himself. No-one believes there really was a
25 time when he knew nothing of a

24
Ur changes “effect” to “effects”

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(N 12:064)(Ur 963)
1 body, and could never have conceived this world
2 as real. He would have seen at once
3 that these ideas are one illusion, too
4 ridiculous for anything but to be laughed
5 away. How serious they now appear
6 to be! And no-one can remember
7 when they would have met with laughter and
8 with disbelief. We CAN remember this,
9 if we but look directly at their CAUSE.
10 And we will see the grounds for laughter,
11 NOT a cause for fear. Let us return
12 the dream he gave away unto the
13 dreamer, who perceives the dream as SEPARATE
14 from himself, and done to him.
15 T 27 I 6. Into eternity, where all is one, there
16 crept a tiny, mad idea, at which the
17 Son of God remembered not to laugh. In his
18 forgetting did the thought become a
19 serious idea, and possible of both
20 accomplishment and real effects. The
21 instant that the madness of the cause is
22 recognized it CAN have no effects. Together,
23 we can laugh them BOTH away, and understand
24 that time can NOT intrude upon
25 eternity. It IS a joke to think that time

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(N 12:065)(Ur 963)
1 can come to circumvent eternity, which
2 MEANS there is no time. A timelessness in which
3 is time made real; a Part of God
4 Which can attack Itself; a separate
5 brother as an enemy; a mind WITHIN
6 a body; all are forms of circularity,
7 whose ending starts at its beginning,
8 ending at its cause.
9 T 27 I 7. The world you see depicts EXACTLY
10 what you thought YOU did. Except that
11 NOW you think that what you did is
12 being done to YOU. The guilt for what
13 YOU thought is being placed OUTSIDE
14 yourself, and on a guilty world which
15 dreams your dreams, and thinks your
16 thoughts INSTEAD of you. It brings
17 ITS vengeance, not your own. IT keeps
18 you narrowly confined within a body,
19 which it punishes because of all the sinful
20 things the body does within ITS dream.
21 You have NO power to make the body stop
22 its evil deeds, because you did NOT
23 make it, and can NOT (964)#790 control its
24 actions, or its purpose, or its fate.
25 T 27 I 8. The world but demonstrates an

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(N 12:066)(Ur 964)
1 ancient truth; 25 you WILL believe that others do
2 to you EXACTLY what you think you did to them.
3 But, once deluded into blaming THEM,
4 you will not see the CAUSE of what they
5 do BECAUSE you want the guilt to rest on them.
6 How childish is this petulant device
7 to keep your innocence by pushing guilt
8 OUTSIDE yourself, but NEVER letting go!
9 It is not easy to perceive the jest, when all
10 around you do your eyes behold its
11 heavy consequences, but WITHOUT their
12 trifling cause. Without the cause do
13 its effects seem serious and sad
14 indeed. Yet they but follow.
15 And it is their CAUSE which follows
16 nothing, and is but a jest.
17 T 27 I 9. In gentle laughter does the
18 Holy Spirit perceive the cause, and looks NOT
19 to effects. How else could He
20 correct YOUR error, who have
21 OVERLOOKED the cause entirely? He
22 bids you bring each terrible effect
23 to Him, that you may look
24 TOGETHER on its foolish cause, and
25 laugh with Him a while. YOU

25
The Urtext manuscript has a hyphen here, the Notes doesn’t.

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(N 12:067)(Ur 964-965)
1 judge effects, but HE has judged their
2 CAUSE. And by His judgment are
3 effects removed. Perhaps you come in
4 tears, but hear Him say, “My
5 brother, Holy Son of God, behold
6 your idle dream, in which this could occur,”
7 and you will leave the holy instant with your laughter and
8 your brother's JOINED with His.
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (965)#791

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(N 12:068)(Ur 965)
1 T 27 I 10. The 26 secret of salvation is but this: That
2 YOU are doing this UNTO YOURSELF. No
3 matter what the form of the attack, this
4 STILL is true. Whoever takes the role
5 of enemy and of attacker, STILL is this
6 the truth. Whatever seems to be the
7 cause of any pain and suffering you
8 feel, this is STILL true. For you would
9 not react at all to figures in a
10 dream you knew that YOU were dreaming.
11 Let them be as hateful and as
12 vicious as they may, they
13 COULD have no effect on you, unless
14 you failed to recognize it is YOUR dream.
15 This single lesson learned will set you
16 free from suffering, WHATEVER form it
17 takes.
18 T 27 I 11. The Holy Spirit will repeat this
19 ONE inclusive lesson of deliverance,
20 until it has been learned, REGARDLESS
21 of the form of suffering that brings you
22 pain. Whatever hurt you bring to
23 Him, He will make answer
24 with this very simple truth. For this
25 one answer TAKES AWAY the cause of

26
Ur inserts “February 15, 1968”

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(N 12:069)(Ur 965)
1 every form of sorrow and of pain. The form
2 affects His answer not at all, for He
3 would teach you but the SINGLE cause
4 of all of them, no matter WHAT their
5 form. And you will understand that miracles
6 reflect the simple statement, “I have done
7 this thing, and it is this I would undo.”
8 T 27 I 12. Bring, then, all forms of
9 suffering to Him Who knows each one
10 that every one is like the rest. He sees
11 NO differences where none exist,
12 and He will teach you how each one is CAUSED.
13 None has a DIFFERENT cause from all the
14 rest, and ALL of them are easily undone
15 by but a SINGLE lesson truly learned.
16 Salvation is a secret you have kept but from
17 yourself. The universe proclaims it
18 so. But, to its witnesses, you pay
19 no heed at all. For they attest
20 the thing you do not WANT to know.
21 They seem to keep it secret FROM you. Yet
22 you need but learn you choose but
23 NOT to listen, NOT to see.
24 T 27 I 13. How differently will you perceive the
25 world, when this is recognized! When

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(N 12:070)(Ur 965-966)
1 you forgive the world YOUR guilt, YOU will be
2 free of it. Its innocence does NOT
3 demand your guilt, nor does YOUR
4 guiltlessness rest on ITS sins.
5 This is the obvious, a secret kept from
6 no-one but yourself. And it is this
7 that has (966)#792 maintained you SEPARATE from the
8 world, and kept your brother SEPARATE from you.
9 Now need you but to learn that BOTH of you
10 are innocent OR guilty. The one thing
11 that is impossible is that you be UNLIKE
12 each other; that they BOTH be true.
13 This is the only secret yet to
14 learn. And it will be NO secret you are healed.
15
16
17
18
19
20
21
22
23
24
25 (967)#793

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A Course in Miracles Volume I Chapter 28 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 28 - THE UNDOING OF FEAR ........................................................................................................ 1


T 28 A. Introduction (*N 1936 12:71)................................................................................................... 1
(N 12:071)(Ur 967) .............................................................................................................................. 1
T 28 B. The Present Memory (*N 1937 12:72)[line 22]....................................................................... 2
(N 12:072)(Ur 967) .............................................................................................................................. 2
(N 12:073)(Ur 967-968)....................................................................................................................... 3
(N 12:074)(Ur 968) .............................................................................................................................. 4
(N 12:075)(Ur 968-969)....................................................................................................................... 5
(N 12:076)(Ur 969) .............................................................................................................................. 6
(N 12:077)(Ur 969-970)....................................................................................................................... 7
(N 12:078)(Ur 970) .............................................................................................................................. 8
(N 12:079)(Ur 970-971)....................................................................................................................... 9
(N 12:080)(Ur 971) ............................................................................................................................ 10
(N 12:081)(Ur 971-972)..................................................................................................................... 11
T 28 C. Reversing Effect and Cause (*N 1947 12:82) ....................................................................... 12
(N 12:082)(Ur 972) ............................................................................................................................ 12
(N 12:083)(Ur 972) ............................................................................................................................ 13
(N 12:084)(Ur 972-973)..................................................................................................................... 14
(N 12:085)(Ur 973) ............................................................................................................................ 15
(N 12:086)(Ur 973-974)..................................................................................................................... 16
(N 12:087)(Ur 974) ............................................................................................................................ 17
(N 12:088)(Ur 974-975)..................................................................................................................... 18
(N 12:089)(Ur 975) ............................................................................................................................ 19
T 28 D. The Agreement to Join (*N 1955 12:90) ............................................................................... 20
(N 12:090)(Ur 975-976)..................................................................................................................... 20
(N 12:091)(Ur 976) ............................................................................................................................ 21
(N 12:092)(Ur 976-977)..................................................................................................................... 22
(N 12:093)(Ur 977) ............................................................................................................................ 23
(N 12:094)(Ur 977) ............................................................................................................................ 24
(N not present)(Ur 977-978) .............................................................................................................. 25
T 28 E. The Greater Joining (*N 1960 12:95).................................................................................... 26
(N 12:095)(Ur 979) ............................................................................................................................ 26
(N 12:096)(Ur 979) ............................................................................................................................ 27
(N 12:097)(Ur 979-980)..................................................................................................................... 28
(N 12:098)(Ur 980) ............................................................................................................................ 29
(N 12:099)(Ur 980-981)..................................................................................................................... 30
(N 12:100)(Ur 981) ............................................................................................................................ 31
(N 12:101)(Ur 981-982)..................................................................................................................... 32
T 28 F. The Alternate to Dreams of Fear (*N 1067 12:102) ............................................................. 33
(N 12:102)(Ur 982) ............................................................................................................................ 33
(N 12:103)(Ur 982) ............................................................................................................................ 34
(N 12:104)(Ur 983) ............................................................................................................................ 35
(N 12:105)(Ur 983) ............................................................................................................................ 36
(N 12:106)(Ur 983-984)..................................................................................................................... 37
T 28 G. The Secret Vows (*N 1972 12:107)........................................................................................ 38

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(N 12:107)(Ur 985) ............................................................................................................................ 38


(N 12:108)(Ur 985) ............................................................................................................................ 39
(N 12:109)(Ur 985-986)..................................................................................................................... 40
(N 12:110)(Ur 986) ............................................................................................................................ 41
(N 12:111)(Ur 986-987)..................................................................................................................... 42
(N 12:112)(Ur ---) .............................................................................................................................. 43
T 28 H. The Beautiful Relationship (*N 1978 12:113) ...................................................................... 44
(N 12:113)(Ur 987) ............................................................................................................................ 44
(N 12:114)(Ur 987) ............................................................................................................................ 45
(N 12:115)(Ur 987-988)..................................................................................................................... 46
(N 12:116)(Ur 988) ............................................................................................................................ 47
(N 12:117)(Ur 988-989)..................................................................................................................... 48

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Chapter 28 - The Undoing of Fear


T 28 A. Introduction (*N 1936 12:71)
(N 12:071)(Ur 967)
1 T 28 A 1. THE 1 MIRACLE DOES NOTHING. All it
2 does is to UNdo. And thus it
3 cancels out the interference to what
4 HAS BEEN done. It does not
5 add, but merely takes away.
6 And what it takes away is long
7 since gone, but, being kept in
8 memory, APPEARS to have immediate
9 effects. This world was over long
10 ago. The thoughts that made it
11 are no longer in the mind that
12 thought of them, and loved them
13 for a while. The miracle but shows
14 the past is gone, and what has truly
15 gone HAS no effects. REMEMBERING
16 a cause can but produce
17 ILLUSIONS of its presence, NOT effects.
18 T 28 A 2. All the effects of guilt are here
19 no more. For guilt is over. In its
20 passing went its consequences, left
21 without a cause. Why would you cling
22 to it in memory, if you did not DESIRE its
23 effects? Remembering is as selective as
24 perception, being its past tense. It
25 is perception of the past, as if it were

1
Ur inserts “February 19, 1968”

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T 28 B. The Present Memory (*N 1937 12:72)[line 22]


(N 12:072)(Ur 967)
1 occurring NOW, and still were there to see.
2 Memory, like perception, is a skill made up
3 by you, to take the place of what God
4 GAVE in your creation. And, like all
5 the things you made, it can be used to serve
6 ANOTHER purpose, and to be means for
7 something ELSE. It can be used to
8 heal, and NOT to hurt, if you so wish.
9 T 28 A 3. Nothing employed for healing
10 represents an effort to do anything
11 at all. It is a recognition that you
12 HAVE no needs which mean that
13 something must be DONE. It is an
14 unselective memory, which is NOT used to
15 INTERFERE with truth. All things the Holy Spirit
16 can employ for healing have been
17 given Him WITHOUT the content and the
18 purposes for which they have been
19 made. They are but skills
20 WITHOUT an application. They AWAIT
21 their use. They have NO dedication and
22 NO aim. T 28 B 1. The Holy Spirit can indeed make
23 use of memory, for God Himself
24 is there. But this is NOT a memory
25 of past events, but ONLY of a

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1 (N 12:073)(Ur 967-968)
2 PRESENT state. (968)#794
3 T 28 B 2. You are so long accustomed to believe
4 that memory holds only what has is
5 gone past, that it is hard for you to realize
6 it is a skill that CAN remember NOW.
7 The limitations on remembering the
8 world imposes on it are as vast
9 as those you let the world impose on YOU.
10 There IS no link of memory to the past. If
11 YOU would have it there, then there it IS.
12 But ONLY your desire made the link, and
13 ONLY you have held it to a part of
14 time where guilt appears to linger
15 still. The Holy Spirit's use of memory is
16 quite APART from time. He does NOT
17 seek to use it as a means to KEEP the
18 past, but rather as a way TO
19 LET IT GO.
20 T 28 B 3. Memory holds a message it
21 receives, and does what it is GIVEN it to
22 do. It does NOT write the message,
23 nor appoint what it is FOR. Like to the
24 body, it is purposeless within itself.
25 And if it seems to serve to cherish
26 ancient hate, and offer you the pictures

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(N 12:074)(Ur 968)
1 of injustices and hurts that you were saving,
2 this is what you asked its message BE, and
3 this is what it IS. Committed to its
4 vaults, the history of all the body's past
5 is hidden there. All of the strange
6 associations made to keep the past alive, the
7 present dead, are stored within it,
8 waiting your command that they be
9 brought to you, and lived again. And
10 thus do their effects appear to be
11 INCREASED by time, which TOOK
12 AWAY their cause.
13 T 28 B 4. Yet time is but another
14 phase of what DOES NOTHING. It
15 works hand in hand with all
16 the other attributes with which you sought
17 to keep concealed the truth about
18 yourself. Time neither takes away,
19 nor can restore. And yet you make strange
20 use of it, as if the past
21 had CAUSED the present, which is
22 but a CONSEQUENCE, in which no change
23 can be made possible, because its
24 cause has GONE. And change
25 must have a cause that will endure, or

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(N 12:075)(Ur 968-969)
1 else it will not last. No change can be made in
2 the present, if its cause is PAST.
3 ONLY the past is held in memory, as you make
4 use of it, and so it is a way to hold the
5 past AGAINST the now. (969)#795
6 T 28 B 5. Remember NOTHING that you taught
7 yourself, for you were badly taught. And
8 who would keep a senseless lesson
9 in his mind, when he can learn and
10 can preserve a BETTER one? When
11 ancient memories of hate appear,
12 remember that their cause is gone.
13 And so you CANNOT understand what
14 they are FOR. Let not the cause
15 that you would give them NOW
16 be what it was that made them
17 what they were, or seemed to
18 be. Be GLAD that it is gone,
19 for this is what you would be
20 pardoned FROM. And see, instead,
21 the NEW effects of cause accepted
22 NOW, with consequences HERE.
23 T 28 B 6. They will surprise you with
24 their loveliness. The ancient NEW ideas
25 they bring will be the happy

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(N 12:076)(Ur 969)
1 consequences of a cause 2 so ancient
2 that it FAR exceeds the span of memory
3 that your perception sees. This is the Cause the Holy Spirit
4 has remembered FOR you, when you would
5 forget. It is NOT past, because He let it not
6 be unremembered. It has never changed,
7 because there never was a time in which He
8 did not keep it safely in your mind. Its
9 consequences will indeed SEEM new,
10 because you thought that you remembered
11 not their Cause. Yet, was It NEVER
12 absent from your mind, for it was NOT your
13 Father's Will that He be unremembered
14 by His only Son.
15 T 28 B 7. What YOU remember never
16 WAS. It came from causelessness which
17 you CONFUSED with cause. It CAN deserve
18 but laughter, when you learn you have
19 remembered consequences which were
20 causeless, and could never BE effects.
21 The miracle reminds you of a Cause forever
22 present, perfectly untouched by
23 time and interference. NEVER changed
24 from what It IS. And YOU are Its
25 effects, as changeless and as perfect

2
The word “Cause” and the pronoun “It” referring to it should probably both be capitalized consistently. As you see, in the Urtext
manuscript the capitalization is not consistent. It is not consistent in the Notes either.

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(N 12:077)(Ur 969-970)
1 as Itself. Its memory does NOT lie in the
2 past, nor waits the 3 future. It is NOT
3 revealed in miracles. They but remind you
4 that It has not gone. When you
5 forgive It for YOUR sins, It will no longer
6 BE denied. (970)#796
7 T 28 B 8. You who have sought to lay a
8 judgment on your own Creator, cannot
9 understand it is NOT He Who laid a
10 judgment on His Son. You would
11 DENY Him His effects, yet have they
12 never BEEN denied. There WAS no time
13 in which His Son could be condemned
14 for what was causeless, and AGAINST His
15 Will. What YOUR remembering would
16 witness to, is but the fear of God. He
17 has not DONE the thing you fear. No
18 more have YOU. And so your innocence
19 has NOT been lost. You need NO
20 healing to be healed. In quietness,
21 see in the miracle a lesson in allowing
22 Cause to have Its OWN effects, and doing
23 NOTHING that would interfere.
24 T 28 B 9. The miracle comes quietly into the
25 mind that stops an instant, and is still.

3
While the Urtext clearly has definite article “the” here, the Notes equally clearly has the indefinite article “a.”

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(N 12:078)(Ur 970)
1 It reaches gently from that quiet time,
2 and from the mind it healed in quiet then,
3 to other minds to SHARE its quietness.
4 And they will JOIN in doing nothing
5 to prevent its radiant extension
6 back into the Mind that caused
7 ALL minds to be. Born out of
8 sharing, there can BE no pause in time
9 to cause the miracle delay in hastening
10 to all unquiet minds, and bringing
11 them an instant's stillness, when
12 the memory of God returns to them. Their
13 OWN remembering is quiet now, and
14 what has come to take its place
15 will not be wholly unremembered
16 afterwards.
17 T 28 B 10. He to Whom time is given
18 offers thanks for every quiet
19 instant given Him. For in
20 that instant is His memory allowed
21 to offer all its treasures to the
22 Son of God, for whom they have been
23 kept. How gladly does He
24 offer them unto the one for whom
25 He has been given them! And His

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(N 12:079)(Ur 970-971)
1 Creator SHARES His thanks, because
2 He would not be deprived of His
3 effects. The instant's silence that His
4 Son accepts gives welcome to
5 eternity and Him, and lets them
6 enter where they would abide. For
7 in that instant does the Son of God 4
8 do NOTHING that would make
9 himself afraid. (971)#797
10 T 28 B 11. How instantly the memory of God
11 arises in the mind that has no fear
12 to keep the memory away. Its own
13 remembering has gone. There IS no
14 past to keep its fearful image in
15 the way of glad awakening to present
16 peace. The trumpets of eternity resound
17 throughout the stillness, yet disturb
18 it not. And what is NOW remembered is
19 not fear, but rather is the Cause that
20 fear was made to render unremembered
21 and undone. The stillness speaks in
22 gentle sounds of love the Son of
23 God remembers from BEFORE his own
24 remembering came IN BETWEEN the
25 present and the past, to shut them out.

4
a bracket appears in the Notes of the sort usually used to indicate the end of an Urtext page. It’s a few words shy of the actual end,
but those extra words are “offset” in the Ur indicating that they were typed later. This is more evidence that this is a later retyping
and not the original Thetford Transcript.

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(N 12:080)(Ur 971)
1 T 28 B 12. Now is the Son of God at last
2 aware of PRESENT Cause and Its
3 benign effects. Now does he
4 understand what he has made
5 is causeless, making NO effects at all.
6 He HAS done nothing. And, in
7 seeing THIS, he understands he never
8 had a NEED for doing ANYTHING,
9 and never did. His Cause IS Its
10 effects. There never WAS a cause
11 besides It, that could generate
12 a DIFFERENT past or future. ITS
13 effects are changelessly eternal,
14 BEYOND fear, and PAST the world of sin
15 entirely. What has been lost to see
16 the causeless NOT? And where is
17 sacrifice, when memory of God has
18 come to TAKE THE PLACE of loss?
19 T 28 B 13. What better way to close the
20 little gap between illusions and reality
21 than to allow the memory of God to flow
22 ACROSS it, making it a bridge an
23 instant will suffice to reach beyond?
24 For God has closed it with Himself.
25 His memory has NOT gone by, and

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(N 12:081)(Ur 971-972)
1 left a stranded Son forever on a
2 shore where he can glimpse
3 ANOTHER shore which he can never
4 reach. His Father wills that he be
5 lifted up, and gently carried over.
6 HE has built the bridge, and it is
7 He Who will transport His Son
8 across it. Have no fear that He will
9 fail in what He wills. Nor that
10 you be excluded from the Will that IS
11 for you.
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (972)# - 798 -

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T 28 C. Reversing Effect and Cause (*N 1947 12:82)


(N 12:082)(Ur 972)
1 T 28 C 1. Without 5 a cause there can be
2 no effects, and yet, without effects,
3 there is no CAUSE. The cause a cause
4 is MADE by its effects; the Father
5 IS a father by His Son. Effects
6 do not CREATE their cause, but they
7 ESTABLISH its causation. Thus the
8 Son gives fatherhood to his Creator,
9 and RECEIVES the gift that he has
10 given Him. It is BECAUSE he is God's
11 Son that he must ALSO be a
12 father, who creates as God created
13 him. The circle of creation has
14 no end. Its starting and its
15 ending are the same. But, in
16 itself, it holds the universe of all
17 creation, without a start beginning OR 6 without an end.
18 T 28 C 2. Fatherhood is creation. Love
19 MUST be extended. Purity is not
20 confined. It is the NATURE of the
21 innocent to be forever uncontained,
22 without a barrier or limitation.
23 Thus is purity NOT of the body. Nor
24 can it be FOUND where limitation
25 is. The body CAN be healed by

5
Ur inserts “February 26, 1968”
6
Ur replaces “OR” with “and”

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(N 12:083)(Ur 972)
1 its EFFECTS, which are as limitless as is
2 itself. Yet must all healing come
3 about because the mind is recognized as NOT
4 within the body, and its innocence is
5 quite APART from it, and where ALL healing
6 IS. Where, then, is healing? ONLY where
7 its cause is GIVEN its effects. For
8 sickness is a meaningless attempt to
9 give effects to causelessness, and MAKE
10 it be a cause.
11 T 28 C 3. Always in sickness does the Son of
12 God attempt to make himself his cause, and
13 NOT allow himself to be his Father's Son.
14 For this impossible desire, he does
15 not believe that he is Love's EFFECTS,
16 and must be cause BECAUSE of what
17 he is. The cause of healing is the ONLY
18 Cause of everything. It has but
19 ONE effect. And, in that recognition,
20 causelessness is GIVEN no effects, and
21 none are SEEN. A mind within a
22 body, and a world of other bodies,
23 each with SEPARATE minds, are your “creations,”
24 you the “other” mind, creating
25 with effects UNLIKE yourself. And 7 AS

7
Ur inserts comma

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(N 12:084)(Ur 972-973)
1 their father, you must be like them.
2 T 28 C 4. Nothing at all has happened,
3 but that you have put yourself to sleep,
4 and dreamed a dream in which you were an
5 alien to yourself, and but a part of
6 someone ELSE'S dream. The miracle does
7 not awaken you, but merely shows
8 you (973)# - 799 - who the DREAMER is. It teaches you
9 there IS a choice of dreams while you are
10 still asleep, depending on the
11 PURPOSE of your dreaming. Do you
12 wish for dreams of healing, or for
13 dreams of death? A dream is like a
14 memory, in that it pictures what you
15 WANTED shown to you. An empty storehouse,
16 with an open door, holds ALL
17 your shreds of memories and dreams.
18 T 28 C 5. Yet, if you are the DREAMER, you
19 perceive this much at least; that
20 YOU have caused the dream, and can accept
21 ANOTHER dream as well. But, for
22 this change in content of the dream,
23 it MUST be realized that it is YOU who
24 dreamed the dreaming that you do not
25 like. It is but an effect that YOU have

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(N 12:085)(Ur 973)
1 caused, and you would not BE cause of this
2 effect. In dreams of murder and attack
3 are YOU the victim, in a dying body
4 slain. But, in forgiving dreams, is
5 NO-ONE asked to be the victim and the
6 sufferer. These are the happy dreams the miracle
7 exchanges for your own. It does NOT ask
8 you make another. ONLY that you see you
9 made the one you would EXCHANGE for this.
10 T 28 C 6. This world is CAUSELESS, as is every
11 dream that anyone has dreamed
12 within the world. No plans are possible,
13 and no design exists that could be
14 found and understood. What else
15 could be EXPECTED from a thing
16 that has no cause? But, if it
17 HAS no cause, IT HAS NO PURPOSE.
18 You may cause a dream, but
19 never will you give it real EFFECTS.
20 For that would change its
21 CAUSE, and it is this you CANNOT do. The
22 dreamer of a dream is NOT awake,
23 but does NOT know he sleeps.
24 He sees ILLUSIONS of himself as sick or
25 well, depressed or happy, but without

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(N 12:086)(Ur 973-974)
1 a stable cause with GUARANTEED effects.
2 T 28 C 7. The miracle establishes you dream a
3 dream, and that its content is not true.
4 This is a crucial step in dealing with
5 illusions. No-one is AFRAID of them,
6 when he perceives HE MADE THEM UP.
7 The fear was held in place BECAUSE he did
8 not see that he was AUTHOR of the dream,
9 and not a figure IN the dream. He gives
10 HIMSELF the consequences that he
11 dreams he gave his brother. And
12 it is but this the dream has put
13 together and has offered him, to show him
14 that his wishes have been done. Thus
15 does he fear his OWN attack, but sees
16 it at another's (974)#800 hands. As victim, he
17 is suffering from its effects, but NOT their cause.
18 He authored NOT his own attack, and he is innocent
19 of what he caused.
20 T 28 C 8. The miracle does nothing but to
21 show him that HE has done nothing.
22 What he fears is cause WITHOUT the
23 consequences which would MAKE it
24 cause. And so it never was. The
25 separation started with the dream the Father

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(N 12:087)(Ur 974)
1 was deprived of His effects, and powerless to keep
2 them, since He was no longer their Creator.
3 In the dream, the dreamer made HIMSELF, but what
4 he made had turned AGAINST him,
5 taking on the role of its creator, as the
6 dreamer had. And, as he hated
7 HIS Creator, so the figures in the dream
8 have hated HIM. His body is their slave,
9 which they abuse because the motives HE
10 has given it have THEY adopted as their
11 own. And hate it for the vengeance
12 IT would offer THEM.
13 T 28 C 9. It is THEIR vengeance on the body
14 which appears to prove the dreamer COULD
15 not be the maker of the dream. Effect and
16 cause are first split off, and then
17 REVERSED, so that effect becomes a
18 cause; the cause, effect. This is the separation's
19 final step, with which salvation, which
20 proceeds to go the OTHER way, begins. This final
21 step is an effect of what has gone
22 before, APPEARING as a cause. The miracle
23 is the first step in giving BACK to cause
24 the function of causation, NOT effect.
25 For THIS confusion has produced the dream,

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(N 12:088)(Ur 974-975)
1 and, while it lasts, will wakening be feared.
2 Nor will the Call to wakening be heard,
3 because it SEEMS to be the call of fear.
4 T 28 C 10. Like EVERY lesson which the Holy Spirit
5 requests you learn, the miracle is clear. It
6 DEMONSTRATES what He would have you
7 learn, and SHOWS you its effects are
8 what you WANT. In its forgiving dream,
9 are the EFFECTS of yours undone, and hated
10 enemies perceived as friends, with
11 merciful intent. Their enmity is seen
12 as causeless now, BECAUSE they did
13 not make it. And you can accept the
14 role of maker of their hate BECAUSE
15 you see that it has no effects.
16 Now are you freed from this much of the
17 dream; the world is neutral, and the bodies
18 which still seem to move about as
19 separate things NEED NOT BE FEARED. And
20 so they are NOT sick. (975)# - 801 –
21 T 28 C 11. The miracle returns the CAUSE of
22 fear to you who made it. But it
23 ALSO shows that, HAVING no effects,
24 it is NOT cause, because the function of causation
25 is to HAVE effects. And where effects

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1 (N 12:089)(Ur 975)
2 are gone, there IS no cause. Thus is the body
3 healed by miracles BECAUSE they show the
4 mind MADE sickness, and employed the body
5 to be victim, or EFFECT, of what it made.
6 But HALF the lesson will not teach the whole.
7 The miracle is useless, if you learn but
8 that the BODY can be healed, for this is
9 NOT the lesson it was sent to teach. The lesson
10 is the MIND was sick that thought the body
11 COULD be sick; projecting OUT its
12 guilt caused NOTHING, and had NO effects.
13 T 28 C 12. This world is filled with full of miracles.
14 They stand in shining silence next
15 to every dream of pain and suffering, of
16 sin and guilt. They are the dream's
17 ALTERNATIVE, the choice to be the dreamer,
18 rather than deny the active role in
19 making up the dream. They are the glad
20 effects of taking back the consequence
21 of sickness to its cause. The body is released,
22 because the mind acknowledges “this is not
23 DONE TO me, but I am doing this.” And
24 thus the mind is free to make another
25 choice instead. Beginning here, salvation
26 will proceed to change the course of every step

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1 T 28 D. The Agreement to Join (*N 1955 12:90)


2 (N 12:090)(Ur 975-976)
3 in the descent to separation, until all
4 the steps have been retraced, the ladder gone,
5 and ALL the dreaming of the world undone.
6 T 28 D 1. What waits in perfect certainty
7 BEYOND salvation is not our concern. For
8 you have barely started to allow your first 8
9 uncertain steps to be directed up the
10 ladder separation led you down. The miracle
11 alone is your concern at present. Here
12 is where we must BEGIN. And, having
13 started, will the way be made serene and
14 simple in the rising up to waking and the
15 ending of the dream. When you accept a
16 miracle, you do not ADD your dream of
17 fear to one that is ALREADY being
18 dreamed. Without SUPPORT the dream will
19 fade away, without effects. For it is
20 your SUPPORT that strengthens it. No mind is sick
21 until another mind AGREES that they
22 are separate. And thus, it is their JOINT decision
23 to be sick. (976)# - 802 –
24 T 28 D 2. If you WITHHOLD agreement, and
25 accept the part YOU play in making
26 sickness real, the other mind can not
27 project its guilt without your aid in

8
Ur inserts comma

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(N 12:091)(Ur 976)
1 LETTING it perceive itself as separate and apart from YOU.
2 Thus is the body NOT perceived as sick by
3 BOTH your minds, from SEPARATE points of view.
4 UNITING with a brother's mind prevents the
5 CAUSE of sickness, and perceived effects.
6 Healing is the effect of minds that join, as
7 sickness comes from minds that separate.
8 The miracle does nothing just because the minds
9 ARE joined, and CANNOT separate. Yet, in the
10 dreaming, has this been reversed, and separate
11 minds are seen as bodies, which ARE
12 separated, and which cannot JOIN.
13 T 28 D 3. Do not allow your brother to be sick, for
14 if he is, have YOU abandoned him to his own
15 dream, by SHARING it with him. He has
16 not seen the cause of sickness where it
17 is, and YOU have overlooked the gap between you, where
18 the sickness has been bred. Thus are you
19 JOINED in sickness, to preserve the little gap
20 unhealed, where sickness is kept carefully
21 protected, cherished, and upheld by
22 firm belief, lest God should come
23 to bridge the little gap that leads to Him.
24 Fight not His coming with illusions, for it is His
25 coming that you WANT above all things

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(N 12:092)(Ur 976-977)
1 that seem to glisten in the dream. The end of
2 dreaming is the end of FEAR, and love was
3 NEVER in the world of dreams.
4 T 28 D 4. The gap IS little. Yet it holds the
5 seeds of pestilence and every form of
6 ill, because it is a WISH to keep apart, and
7 NOT to join. And thus it seems to give
8 a CAUSE to sickness which is NOT its cause.
9 The PURPOSE of the gap is all the cause that
10 sickness has. For it was made to keep
11 you separated in a body which you see
12 as if it were the CAUSE of pain. The cause of
13 pain is separation, NOT the body, which is only its
14 EFFECT. Yet separation is but empty space,
15 enclosing nothing, doing nothing, and as
16 unsubstantial as the vacant place between
17 the ripples that a ship has made in
18 passing by. And covered just as fast 9
19 as water rushes in to close the gap, and as
20 the waves, in joining, cover it.
21 T 28 D 5. Where is the gap BETWEEN the waves,
22 when they have joined, and covered up
23 the space which seemed to keep them separate
24 for a little while? (977)# - 803 - Where is the grounds
25 for sickness, when the minds have joined

9
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(N 12:093)(Ur 977)
1 to close the gap BETWEEN them, where the
2 seeds of sickness seemed to grow?
3 God builds the bridge, but only in the
4 space left clean and vacant by the
5 miracle. The weeds of sickness and the
6 shame of sin He CANNOT bridge, for
7 He cannot destroy the alien will that
8 He created not. Let its effects be
9 gone, and clutch them not with eager
10 hands, to keep them for yourself. The
11 miracle will brush them all aside,
12 and thus make room for Him Who wills
13 to come, and bridge His Son's returning
14 to Himself.
15 T 28 D 6. Count, then, the silver miracles
16 and golden dreams of happiness as all
17 the treasures you would keep within
18 the storehouse of the world. The door
19 is open, NOT to thieves, but to your
20 starving brothers, who mistook for
21 gold a shining pebble, and who stored
22 away a heap of snow that
23 shone like silver. They have
24 nothing left behind the ???? open door.
25 What is the world except a little gap,

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(N 12:094)(Ur 977)
1 perceived to tear eternity apart, and break
2 it into days and months and years? And
3 what are YOU who live within the
4 world, except a picture of the Son of
5 God in broken pieces, each concealed
6 within a separate and uncertain bit of clay?
7 T 28 D 7. Be not afraid, but let your world
8 be lit with miracles. And where the
9 gap was seen to stand BETWEEN
10 you, join your brother there. And
11 sickness will be seen WITHOUT a cause.
12 The dream of healing in forgiveness lies, and
13 gently shows you YOU have never
14 sinned. The miracle would leave
15 NO proof of guilt, to bring you
16 witness to what never WAS. And 10 in
17 your storehouse, it will make a place
18 of welcome for your Father and your Self.
19 The door is open, that all those may
20 come who would no longer starve,
21 and would enjoy the feast of plenty
22 set before them there. And they
23 will meet with your invited Guests the miracle
24 has asked to come to you.

10
Ur inserts comma

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(N not present)(Ur 977-978)


1 T 28 D 8. This 11 is a feast unlike indeed to those the dreaming
2 of the world has shown. For here, the more that anyone
3 receives, the more is left for all the rest to share. The
4 Guests have brought unlimited supply with Them. And no-one
5 is deprived, or can deprive. Here is a feast the Father
6 lays before His Son, AND shares it equally with him. And in
7 Their sharing there can BE no gap, in (978)# - 804 -
8 which abundance falters and grows thin. Here can the lean
9 years enter not, for time waits not upon this feast, which
10 HAS no end. For Love has set Its table in the space that
11 seemed to keep your Guests APART from you.
12
13 (979)#805

11
This could mean a missing page from the Notes or a later interpolation.

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T 28 E. The Greater Joining (*N 1960 12:95)


(N 12:095)(Ur 979)
1 T 28 E 1. Accepting 12 the Atonement 13 for yourself means
2 NOT to give support to someone's dream of
3 sickness and of death. It means that
4 you share NOT his wish to separate, and let
5 him turn illusions on himself. Nor do
6 you wish that they be turned instead
7 on YOU. Thus have they NO effects.
8 And YOU are free of dreams of
9 pain because you let HIM be. UNLESS
10 you help him, YOU will suffer pain with him,
11 because that is your wish. And you
12 become a figure in HIS dream of pain,
13 as he in YOURS. So do you BOTH become
14 illusions, and without identity. You could be
15 anyone or anything, depending on whose
16 evil dream you share. You can be sure of just
17 ONE thing; that you are evil, for you share
18 in dreams of fear.
19 T 28 E 2. There is a way of finding certainty
20 RIGHT HERE AND NOW. Refuse to be a
21 part of fearful dreams, WHATEVER form
22 they take. For you will lose identity
23 in them. You FIND yourself by NOT
24 accepting them as causing you, and
25 GIVING you effects. You stand apart from them,

12
Ur inserts “March 3, 1968”
13
The Urtext manuscript does not capitalize this but the Notes and all other versions do.

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(N 12:096)(Ur 979)
1 but NOT apart from him who dreams them.
2 Thus you separate the dreamer from the
3 dream, and join with ONE, but let the OTHER go. The
4 dream is but illusion in the mind. And with the
5 MIND you WOULD unite, but NEVER with the
6 dream. It is the DREAM you fear, and NOT the mind.
7 You see them as the same, because you think
8 that YOU are but a dream. And what is
9 real and what is but illusion IN YOURSELF you
10 do not know and cannot tell apart.
11 T 28 E 3. Like you, your brother thinks HE is a
12 dream. Share not in his illusion of himself.
13 For YOUR identity depends on his
14 reality. Think, rather, of him as a
15 mind in which illusions still persist, but as
16 a mind which brother is to you.
17 He is not brother made by what he
18 DREAMS, nor is his body, “hero” of the
19 dream, your brother. It is his REALITY that is
20 your brother, as is yours to him. Your
21 mind and his ARE joined in brotherhood.
22 His body and his dreams but SEEM to
23 make a little gap, where yours have
24 joined with his. And yet, between your
25 MINDS there IS no gap. To join his dreams is

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(N 12:097)(Ur 979-980)
1 thus to meet him NOT, because his dreams would
2 SEPARATE from you. (980)#806
3 T 28 E 4. Therefore release him, merely by your claim
4 on brotherhood, and NOT on dreams of fear.
5 Let him acknowledge who he IS, by not
6 supporting his illusions by your faith, for if
7 you do, you will have faith in YOURS. With faith
8 in yours, HE will not be released, and YOU are
9 kept in bondage to his dreams. And
10 dreams of fear will haunt the little gap,
11 inhabited but by illusions which you
12 have SUPPORTED in each other's minds. Be
13 certain, if you do YOUR part, he will do his,
14 for he will JOIN you where YOU stand.
15 Call not to him to meet you in the gap BETWEEN
16 you, or you MUST believe that it is
17 YOUR reality, as well as his. You CANNOT
18 do his part, but this you DO when you become
19 a passive figure in his dream INSTEAD
20 of dreamer of your own.
21 T 28 E 5. Identity in dreams is meaningless
22 BECAUSE the dreamer and the dream are one.
23 Who shares a dream must BE the
24 dream he shares, because, BY sharing,
25 is a cause produced. You share

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(N 12:098)(Ur 980)
1 confusion, and you ARE confused, for in the
2 gap no stable self exists. What is the
3 same seems different, because what IS the
4 same appears to be unlike. His dreams
5 are yours, because you LET them be. But,
6 if you took your OWN away, would he
7 be free of them, and of his own as well.
8 Your dreams are witnesses to his, and his
9 attest the truth of yours. And But if you
10 see there IS no truth in yours, his
11 dreams will disappear before his eyes, and
12 he will understand what MADE the dream.
13 T 28 E 6. The Holy Spirit is in BOTH your minds,
14 and He IS One, because there is no gap
15 that separates His Oneness from Itself. The
16 gap between your bodies matters not, for
17 what is joined in Him is ALWAYS
18 one. No-one is sick, if someone
19 ELSE accepts his union WITH him.
20 His desire to be a sick and separated
21 mind can NOT remain without a
22 witness or a cause. And both
23 ARE gone, if someone wills to be
24 united with him. He has dreamed
25 that he was separated from his

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(N 12:099)(Ur 980-981)
1 brother, who, by sharing NOT his dream,
2 has left the space between them vacant. And
3 the Father comes to join His Son the Holy Spirit
4 joined. (981)#807
5 T 28 E 7. The Holy Spirit's Function is to take the
6 broken picture of the Son of God, and put the
7 pieces into place again. This holy
8 picture, healed entirely, does He
9 hold out to every separate piece that
10 thinks it is a picture IN ITSELF. To
11 each he offers his identity, which
12 the WHOLE picture represents, instead
13 of just a little, broken bit, which he
14 insisted was himself. And when he
15 sees THIS picture, he will RECOGNIZE
16 himself. If you share not your brother's evil
17 dreams, this IS the picture that the miracle
18 will place within the little gap, left
19 clean of all the seeds of sickness and
20 of sin. And here the Father will receive His
21 Son, because His Son was gracious to himself.
22 T 28 E 8. I thank you, Father, knowing
23 you will come to close each little
24 gap that lies between the broken
25 pieces of Your holy Son. Your

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(N 12:100)(Ur 981)
1 Holiness, complete and perfect, lies in every
2 one of them. And they ARE joined, because
3 what is in one IS in them all. How
4 holy is the smallest grain of sand, when
5 it is recognized as being part of the
6 completed picture of God's Son. The
7 forms the broken pieces seem to take
8 mean nothing. For the Whole is in each one.
9 And every aspect of the Son of God is just
10 the same as every other part. Join
11 not your brother's dream, but join with HIM,
12 and where you join His Son, the Father IS.
13 T 28 E 9. Who seeks for substitutes, when
14 he perceives HE HAS LOST NOTHING? Who
15 would WANT to have the “benefits” of
16 sickness, when he has received the
17 simple happiness of health?
18 What God has given cannot BE a loss,
19 and what is not of Him has NO
20 effects. What, then, would you
21 perceive within the gap? The seeds of
22 sickness come from the belief that there is
23 JOY in separation, and its giving
24 up WOULD BE A SACRIFICE. But
25 miracles are the result, when you do not

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(N 12:101)(Ur 981-982)
1 insist on seeing in the gap what is not there.
2 Your willingness to LET illusions go is all the
3 Healer of God's Son requires. He will
4 put place the miracle of healing where the seeds of
5 sickness were. And there will be NO loss, but
6 ONLY gain.
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (982)#808

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T 28 F. The Alternate to Dreams of Fear (*N 1067 12:102)


(N 12:102)(Ur 982)
1 T 28 F 1. What 14 is a sense of sickness but
2 a sense of limitation? Of a
3 splitting OFF and separating FROM? A gap
4 perceived BETWEEN ourselves and what is
5 seen as health? The good is seen
6 OUTSIDE; the evil, IN. And thus is
7 sickness separating OFF the self from
8 good, and KEEPING evil there. God is
9 the ALTERNATE to dreams of fear. Who
10 shares in them cannot can NEVER share
11 in Him. But who WITHDRAWS his
12 mind from sharing them IS sharing
13 Him. There IS no other choice.
14 Except you share it, NOTHING can exist,
15 and YOU exist because God shared His
16 Will with you, that His creation might
17 create.
18 T 28 F 2. It is the SHARING of the evil dreams 15
19 of hate and malice, bitterness and death,
20 of sin and suffering, of pain and loss, that
21 makes them real. UNSHARED they are perceived as
22 meaningless. The fear is gone from them BECAUSE YOU DID
23 NOT GIVE THEM YOUR SUPPORT. Where fear has gone,
24 there love MUST come, because there ARE but these alternatives.
25 Where one appears, the other DISappears. And

14
Ur inserts “March 5, 1968”
15
Ur inserts comma

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(N 12:103)(Ur 982)
1 which you SHARE becomes the only one you HAVE. You HAVE the
2 one which you accept, because it is the only one you WANT. 16
3 You share NO evil dreams, if you
4 forgive the dreamer, and perceive that he is NOT the
5 dream he made. And so he CANNOT be a part
6 of YOURS, from which you BOTH are free. Forgiveness
7 SEPARATES the dreamer from the evil dream, and thus
8 releases him.
9 T 28 F 3. Remember if you SHARE an evil dream,
10 you will believe you ARE the dream you share.
11 And, fearing it, you will not WANT to know
12 your own identity, because you think that IT
13 is fearful. And you WILL deny your
14 Self, and walk upon an alien ground
15 which your Creator did not make, and where
16 you seem to be a “something” you are not.
17 You WILL make war upon your Self,
18 Which SEEMS to be your enemy, and WILL
19 attack your brother, as a part of what
20 you hate. There is no compromise. You are
21 your Self, or an illusion. What CAN
22 be between illusion and the truth? A middle
23 ground, where you can be a thing that is
24 NOT you, MUST be a dream, and CANNOT be the
25 truth. (983)#809

16
There’s considerable cross-out and rewriting at the end of this sentence which is not very legible.

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(N 12:104)(Ur 983)
1 T 28 F 4. You 17 have conceived a little gap between illusions
2 and the truth to be the place where all your
3 safety lies, and where your Self is safely
4 hidden by what you have made. Here is a
5 world established that is sick, and this the
6 world the body's eyes perceive. Here are the
7 sounds it hears, the voices which
8 its ears were made to ??? hear. Yet
9 sights and sounds the body can perceive
10 are meaningless. It cannot see nor
11 hear. It does not know what
12 seeing IS; what listening is FOR.
13 It is as little able to perceive as it
14 can judge, or understand, or know.
15 Its eyes are blind, its ears are
16 deaf. It can NOT think, and so it
17 cannot HAVE effects.
18 T 28 F 5. What is there God created can
19 be sick? And what that He
20 created not can BE? Let not your
21 eyes behold a dream; your ears 18
22 bear witness to illusion. They were
23 made to look upon a world that
24 is not there; to hear the voices that can
25 make no sounds. Yet are there other

17
UR inserts “March 12, 1968”
18
The Urtext manuscript has “eyes” but the Notes and HLC have “ears” which appears to be correct.

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(N 12:105)(Ur 983)
1 sounds and other sights which can be seen and heard
2 and UNDERSTOOD. For eyes and ears are
3 senses without sense, and what they
4 see and hear they but report. It is not
5 THEY that hear and see, but YOU,
6 who PUT TOGETHER every jagged piece,
7 each senseless scrap and shred of
8 evidence, and MAKE a witness to the world
9 you want.
10 T 28 F 6. Let not the body's ears and eyes
11 perceive these countless fragments seen
12 within the gap that YOU imagined, and let
13 THEM persuade their maker his
14 imaginings were real. Creation
15 proves reality because it SHARES the
16 function ALL creation shares. It
17 is not made of little bits of glass,
18 a piece of wood, a thread or two
19 perhaps, and put together to ATTEST
20 its truth. Reality does not depend on
21 THIS. There IS no gap which separates the
22 truth from dreams and from illusions.
23 Truth has left no room for them
24 in ANY place or time. For It fills
25 every place and every time, and makes

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(N 12:106)(Ur 983-984)
1 them wholly indivisible.(984)#810
2 T 28 F 7. You who believe there is a little gap
3 between you do not understand that it is
4 HERE that you are kept as prisoners in
5 a world perceived to be EXISTING here. The
6 world you see does not exist BECAUSE the
7 place where you perceive it is not real. The
8 gap is carefully concealed in fog, and
9 misty pictures rise to cover it with
10 vague, uncertain forms and changing
11 shapes, forever unsubstantial and
12 unsure. Yet in the gap is NOTHING.
13 And there ARE no awesome secrets and no
14 darkened tombs where terror rises from
15 the bones of death. Look at the little gap,
16 and you behold the innocence and emptiness
17 of sin that you will see within yourself, when
18 you have lost the fear of recognizing love.
19
20
21
22
23
24
25 (985)#811

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T 28 G. The Secret Vows (*N 1972 12:107)


(N 12:107)(Ur 985)
1 T 28 G 1. Who 19 punishes the body is insane.
2 For here the little gap is SEEN, and yet
3 it is NOT here. It has not judged
4 ITSELF, nor made itself to be what
5 it is not. IT does not seek to make
6 of pain a joy, and look for lasting
7 pleasure in the dust. It does not
8 TELL you what its purpose is, and
9 CANNOT understand what it is for. IT
10 DOES NOT VICTIMIZE, because it has
11 no will, no preferences, and NO DOUBTS.
12 It does not wonder what it is. And
13 so it has no NEED to be competitive.
14 It CAN be victimized, but CANNOT
15 feel itself as victim. It accepts
16 no role, but does what it is told,
17 WITHOUT attack.
18 T 28 G 2. It is indeed a senseless point of
19 view to hold responsible for sight
20 a thing that cannot see, and
21 blame it for the sounds you do not
22 like, although it cannot hear.
23 IT suffers not the punishment you give,
24 because it HAS no feeling. It behaves
25 in ways you want, but NEVER makes the

19
Ur inserts “March 23, 1968”

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(N 12:108)(Ur 985)
1 choice. It is not born and does not die.
2 It can but follow aimlessly the path
3 on which it has been set.
4 And if that path is changed,
5 it walks as easily another way. It
6 takes no sides, and judges not the road
7 it travels. It perceives no gap because IT
8 DOES NOT HATE. It can be USED for
9 hate, but it cannot be hateful
10 MADE thereby.
11 T 28 G 3. The thing you hate and fear and
12 loathe and WANT, the body does not
13 know. You send it forth to SEEK for
14 separation and BE separate. And THEN
15 you hate it, NOT for what it is, but
16 for the uses you have MADE of it. You shrink
17 from what IT sees and what IT hears, and
18 hate its frailty and its littleness.
19 And you despise its acts, but NOT your
20 own. It sees and acts for YOU.
21 It hears YOUR voice. And it is
22 frail and little by YOUR wish. It
23 SEEMS to punish you, and thus DESERVE
24 your hatred for the limitations which it
25 brings to you. Yet you have made of it a

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(N 12:109)(Ur 985-986)
1 symbol of the limitations which you want your MIND to have
2 and see and KEEP. (986)#812
3 T 28 G 4. The body REPRESENTS the gap between the
4 little bit of mind you call your own, and all
5 the rest of what is REALLY yours. You
6 hate it, yet you think it IS your
7 self, and that, WITHOUT it, would
8 your self be lost. This is the secret vow
9 that you have made with every brother who
10 would walk apart. This is the secret
11 oath you take again whenever you
12 perceive yourself attacked. No-one can
13 suffer if he does NOT see himself
14 attacked, AND LOSING BY ATTACK.
15 Unstated and unheard in consciousness
16 is every pledge to sickness. Yet it is
17 a promise to another to be hurt by him,
18 and to attack him in return.
19 T 28 G 5. Sickness is anger taken out
20 upon the body, so that IT will suffer
21 pain. It is the obvious effect of what
22 was made in secret, IN AGREEMENT with
23 another's secret wish to be apart
24 from you, as you would be apart from him.
25 Unless you BOTH agree this is your wish, it

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(N 12:110)(Ur 986)
1 CAN have no effects. Whoever says, “There
2 IS no gap between my mind and yours,”
3 has kept GOD'S promise, NOT his tiny
4 oath to be forever faithful unto death.
5 And by his healing IS his brother healed.
6 Let THIS be your agreement with each one; that
7 you be one with him and NOT apart. And he
8 will keep the promise that you make with him,
9 because it is the one which he has made to God,
10 as God has made to him.
11 T 28 G 6. God keeps His promises; His
12 Son keeps his. In his creation
13 did his Father say, “You are
14 beloved of Me and I of you
15 forever. Be you perfect as Myself,
16 for you can never be apart from Me.”
17 His Son remembers not that he
18 replied “I will,” though in that
19 promise he was born. Yet God
20 reminds him of it every time he
21 does not share a promise to be
22 sick, but lets his mind be
23 healed and unified. His secret
24 vows are powerless before the Will of
25 God, Whose promises he shares.

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(N 12:111)(Ur 986-987)
1 And what he substitutes is NOT his will,
2 who has made promise of himself to God.
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (987)#813

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(N 12:112)(Ur ---)

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T 28 H. The Beautiful Relationship (*N 1978 12:113)


(N 12:113)(Ur 987)
1 T 28 H 1. God 20 asks for nothing, and His
2 Son, like Him, need ask for nothing.
3 For there is no lack in him. An empty
4 space, a little gap, would BE a
5 lack. And it is only there that he
6 could want for something he has
7 not. A space where God is not, a gap
8 between the Father and the Son is NOT the Will
9 of either, Who have promised to be One.
10 God's promise is a promise to HIMSELF,
11 and there is no-one who could BE untrue
12 to what He wills as part of what He
13 IS. The promise that there IS no gap
14 between Himself and what He is can
15 not BE false. What will can come
16 between what MUST be One, and in
17 Whose Wholeness there can BE no gaps?
18 T 28 H 2. The beautiful relationship you have
19 with all your brothers is a part of you BECAUSE it is a
20 part of God Himself. Are you not sick
21 if you deny yourself your wholeness and
22 your health, the Source of help, the calling
23 to healing and the Call to heal? Your Savior
24 waits for healing, and the world waits

20
Ur inserts “March 26, 1968”

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(N 12:114)(Ur 987)
1 with him. Nor are YOU apart from it. For
2 healing will be one, or not at all, its
3 oneness being where the healing LIES.
4 What could CORRECT for separation but
5 its opposite? There is no middle ground, in
6 ANY aspect of salvation. You accept it
7 wholly, or accept it not. What is unseparated
8 must be JOINED. And what is joined
9 can not BE separate.
10 T 28 H 3. Either there IS a gap between you and
11 your brother, or you ARE as one. There is no
12 in between, no other choice, and no
13 allegiance to be split BETWEEN the two.
14 A split allegiance is but faithlessness
15 to both, and merely sets you spinning
16 round, to grasp uncertainly at any
17 straw that seems to hold some
18 promise of relief. Yet who can
19 build his home upon a straw, and
20 count on it as shelter from the wind?
21 The body can be made a home like
22 this BECAUSE it lacks foundation in the
23 truth. And yet, BECAUSE it does, it
24 can be seen as NOT your home, but
25 merely as an aid to help you reach the

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(N 12:115)(Ur 987-988)
1 home where God abides. (988)#814
2 T 28 H 4. With THIS as purpose IS the body healed.
3 It is NOT used to witness to the dream of
4 separation and disease. Nor is it idly
5 blamed for what it did not do.
6 It serves to help the HEALING of God's
7 Son, and, for THIS purpose, it can
8 not BE sick. It will not join a
9 purpose not your own, and you have chosen
10 that it NOT be sick. All miracles
11 are based upon this choice, and GIVEN you
12 the instant it is made. No forms of
13 sickness are immune, because the choice can
14 not be MADE in terms of form. The
15 choice of SICKNESS seems to be a form,
16 yet it is one, as is its opposite. And
17 YOU are sick or well, accordingly.
18 T 28 H 5. But NEVER you alone. This
19 world is but the dream that you can BE
20 alone, and think without affecting those
21 apart from you. To be alone MUST mean
22 you are apart, and if you are, you cannot
23 BUT be sick. This SEEMS to prove that
24 you must be APART. Yet all it means
25 is that you tried to keep a promise to be

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(N 12:116)(Ur 988)
1 true to faithlessness. Yet faithlessness IS
2 sickness. It is like the house upon a
3 straw. It SEEMS to be quite solid and
4 substantial IN ITSELF. But its
5 stability cannot be judged APART from
6 its foundation. If it rests on straws,
7 there is no need to bar the door and lock the
8 windows, and make fast the bolts. The wind
9 WILL topple it, and rain WILL come, and
10 carry it into oblivion. 21
11 T 28 H 6. What is the SENSE in seeking to be
12 safe in what was MADE for danger
13 and for fear? Why burden it with further
14 locks and chains and heavy anchors, when
15 its weakness lies, NOT in itself, but
16 in the frailty of the little gap of
17 nothingness whereon it stands? What
18 CAN be safe which rests upon a
19 shadow? Would you build your home
20 upon what WILL collapse beneath
21 a feather's weight? Your home is built
22 upon your brother's health; upon his
23 happiness, his sinlessness, and everything
24 his Father promised him. No secret
25 promise you have made INSTEAD has

21
Matthew 7:26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built
his house upon the sand: Matthew 7:27 and the rain descended, and the floods came, and the winds blew, and smote upon that
house; and it fell: and great was the fall thereof.

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(N 12:117)(Ur 988-989)
1 shaken the Foundation of his home. (989)#815
2 T 28 H 7. The winds will blow upon it and the rain
3 will beat against it, but with NO effect.
4 The world will wash away, and yet this
5 house will stand forever, for its strength
6 lies NOT within itself alone. It is an
7 ark of safety, resting on God's
8 promise, that His Son is safe
9 forever in Himself. What gap can
10 interpose itself between the safety of this
11 shelter and its Source? From here, the
12 body can be seen as what it
13 is, and neither less nor more in worth
14 than the extent to which it can be used to
15 liberate God's Son unto his home.
16 And, with this holy purpose, is it made
17 a home of holiness a little while,
18 because it shares your Father's Will with You.
19
20
21
22
23
24
25

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A Course in Miracles Volume I Chapter 29 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 29 - THE AWAKENING .............................................................................................................. 1


T 29 A. Introduction (*N 1083 12:118)............................................................................................. 1
(N 12:118)(Ur 990) .......................................................................................................................... 1
(N 12:119)(Ur 990) .......................................................................................................................... 2
T 29 B. The Closing of the Gap (*N 1985 12:120) ........................................................................... 3
(N 12:120)(Ur 990-991) ................................................................................................................... 3
(N 12:121)(Ur 991) .......................................................................................................................... 4
(N 12:122)(Ur 991-992) ................................................................................................................... 5
(N 12:123)(Ur 992-993) ................................................................................................................... 6
T 29 C. The Coming of the Guest (*N 1989 12:124)........................................................................ 7
(N 12:124)(Ur 993) .......................................................................................................................... 7
(N 12:125)(Ur 993-994) ................................................................................................................... 8
(N 12:126)(Ur 994) .......................................................................................................................... 9
(N 12:127)(Ur 994-995) ................................................................................................................. 10
(N 12:128)(Ur 994-995) ................................................................................................................. 11
(N 12:129)(Ur 995) ........................................................................................................................ 12
(N 12:130)(Ur 996) ........................................................................................................................ 13
(N 12:131)(Ur 996-997) ................................................................................................................. 14
T 29 D. God's Witnesses (*N 1997 12:132)..................................................................................... 15
(N 12:132)(Ur 997) ........................................................................................................................ 15
(N 12:133)(Ur 997) ........................................................................................................................ 16
(N 12:134)(Ur 997-998) ................................................................................................................. 17
(N 12:135)(Ur 998-999) ................................................................................................................. 18
T 29 E. Dream Roles (*N 2001 12:136)........................................................................................... 19
(N 12:136)(Ur 999) ........................................................................................................................ 19
(N 12:137)(Ur 999) ........................................................................................................................ 20
(N 12:138)(Ur 999-1000) ............................................................................................................... 21
(N 12:139)(Ur 1000) ...................................................................................................................... 22
(N 12:140)(Ur 1000-1001) ............................................................................................................. 23
T 29 F. The Changeless Dwelling-Place (*N 2006 12:141)............................................................ 24
(N 12:141)(Ur 1001) ...................................................................................................................... 24
(N 12:142)(Ur 1001) ...................................................................................................................... 25
(N 12:143)(Ur 1001-1002) ............................................................................................................. 26
(N 12:144)(Ur 1002) ...................................................................................................................... 27
(N 12:145)(Ur 1002-1003) ............................................................................................................. 28
T 29 G. Forgiveness and Peace (2011 12:146)................................................................................ 29
(N 12:146)(Ur 1004) ...................................................................................................................... 29
(N 12:147)(Ur 1004) ...................................................................................................................... 30
(N 12:148)(Ur 1004) ...................................................................................................................... 31
(N 12:149)(Ur 1004-1005) ............................................................................................................. 32
T 29 H. The Lingering Illusion (*N 2038 12:173).......................................................................... 33
(N 12:173)(Ur 1006) ...................................................................................................................... 33
(N 12:174)(Ur 1006) ...................................................................................................................... 34
(N 12:175)(Ur 1006-1007) ............................................................................................................. 35
(N 12:176)(Ur 1007) ...................................................................................................................... 36

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(N 12:177)(Ur 1007) ...................................................................................................................... 37


(N 12:178)(Ur 1007) ...................................................................................................................... 38
T 29 I. Christ and Anti-Christ (*N 2015 12:150)........................................................................... 39
(N 12:150)(Ur 1009) ...................................................................................................................... 39
(N 12:151)(Ur 1009) ...................................................................................................................... 40
(N 12:152)(Ur 1009-1010) ............................................................................................................. 41
(N 12:153)(Ur 1010) ...................................................................................................................... 42
(N 12:154)(Ur 1010-1011) ............................................................................................................. 43
(N 12:155)(Ur 1011) ...................................................................................................................... 44
(N 12:156)(Ur 1011-1012) ............................................................................................................. 45
T 29 J. The Forgiving Dream (*N 2022 12:157) ............................................................................ 46
(N 12:157)(Ur 1012) ...................................................................................................................... 46
(N 12:158)(Ur 1012) ...................................................................................................................... 47
(N 12:159)(Ur 1012-1013) ............................................................................................................. 48
(N 12:160)(Ur 1013) ...................................................................................................................... 49
(N 12:161)(Ur 1013-1014) ............................................................................................................. 50
(N 12:162)(Ur 1014) ...................................................................................................................... 51
(N 12:163)(Ur 1015) ...................................................................................................................... 52

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Chapter 29 - The Awakening


T 29 A. Introduction (*N 1083 12:118)
(N 12:118)(Ur 990)
1 T 29 A 1. There 1 is no time, no place, no state
2 where God is absent. There is NOTHING to be feared.
3 There is no way in which a gap could be
4 conceived of in the Wholeness that is His.
5 The compromise the least and littlest gap
6 would represent in His eternal Love
7 is quite impossible. For it would mean
8 His Love could harbor just a hint
9 of hate; His gentleness turn sometimes
10 to attack; and His eternal patience
11 sometimes fail. All this do you BELIEVE,
12 when you perceive a gap between your
13 brother and yourself. How could you trust
14 Him, then? For He must be deceptive
15 in His Love. Be wary, then; let Him
16 not come too close, and leave a gap between
17 you and His Love, through which you can escape if there be
18 need for you to flee.
19 T 29 A 2. Here is the fear of God most plainly
20 seen. For love is treacherous to those
21 who fear, since fear and hate can
22 NEVER be apart. No-one who hates
23 but is afraid of love, and therefore MUST he
24 be afraid of God. Certain it is he knows
25 not what love MEANS. He fears to love

1
Ur inserts “March 28, 1968”

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(N 12:119)(Ur 990)
1 and loves to hate, and so he thinks that love
2 is fearful; hate is love. This is the consequence
3 the little gap MUST bring to those who cherish
4 it, and think that it is their salvation and their
5 hope peace. The fear of God! -- The
6 greatest obstacle that peace must flow
7 across has not yet gone. The rest are
8 past, but this one still remains to block your way path 2
9 and make the way to light seem dark and
10 fearful, perilous and bleak.
11 T 29 A 3. You had DECIDED that your
12 brother is your enemy. SOMETIMES a
13 friend, perhaps, provided that your separate
14 interests made your friendship possible
15 a little while. But NOT without
16 a gap between you, lest he turn again
17 into an enemy. Let him come close to
18 you, and you jumped back; as you approached,
19 he instantly withdrew. A cautious
20 friendship, limited in scope and carefully
21 restricted in amount, became the treaty
22 you had made with him. You shared a
23 qualified entente, in which a clause of
24 separation was a point on which you both
25 agreed to keep intact. And violating this was

2
Ur inserts comma

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T 29 B. The Closing of the Gap (*N 1985 12:120)


(N 12:120)(Ur 990-991)
1 thought 3 to be a breach of treaty not to be
2 allowed. (991)817
3 T 29 B 1. The gap between you is NOT one of space between
4 two separate bodies. This but SEEMS to be
5 dividing off your separate minds. It is the
6 SYMBOL of a promise, made to meet when
7 you prefer, and separate until you both
8 elect to meet again. And then your
9 bodies seem to get in touch, and s
10 ignify a meeting place to join. But
11 always is it possible to go your separate ways.
12 Conditional upon the right to separate
13 will you agree to meet from time to
14 time, and keep apart in intervals of separation, which
15 protect you from the “sacrifice” of love. THE
16 BODY SAVES YOU, for it gets away
17 from total “sacrifice,” and gives you time in
18 which to build again your separate selves, which you
19 believe DIMINISH as you meet.
20 T 29 B 2. The body COULD not separate your minds,
21 unless you WANTED it to be a cause of
22 separation and of 4 distance seen between you.
23 Thus do you ENDOW it with a power that
24 lies NOT within itself. And herein
25 lies its power over you. For now

3
Originally typed “though” the final “t” is handwritten in.
4
The word “of” is handwritten into the Manuscript.

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(N 12:121)(Ur 991)
1 you think that IT determines when you
2 meet, and limits 5 your ability to make
3 communion with each other's mind. And
4 now it TELLS you where to go, and how to
5 go there; what is feasible for you
6 to undertake, and what you CANNOT do. It
7 dictates what its health can
8 tolerate, and what will tire it and
9 make it sick. And its “inherent”
10 weaknesses set up the limitations on
11 what YOU would do, and keep your PURPOSE
12 limited and weak.
13 T 29 B 3. The body WILL accommodate to this,
14 if you would have it so. It WILL allow
15 but limited indulgences in “love,”
16 with intervals of hatred in between. And
17 it WILL take command of when to
18 “love,” and when to shrink more safely
19 into fear. It will be sick BECAUSE you
20 do not know what loving means.
21 And so you MUST misuse each
22 circumstance and everyone you meet, and
23 see in them a purpose NOT their own.
24 It is not love that asks a 6 sacrifice.
25 But fear DEMANDS the sacrifice of

5
Originally typed “limit” the final “s” is handwritten.
6
Originally typed “for,” this is x’d out and “a” is typed above it. This is consistent with the Notes.

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(N 12:122)(Ur 991-992)
1 love, for in love's presence fear cannot
2 abide. For hate to be maintained
3 love MUST be feared, and only
4 SOMETIMES present; SOMETIMES gone. (992)818
5 T 29 B 4. Thus is love seen as
6 treacherous, because IT seems to come and
7 go uncertainly, and offer no stability
8 to you. You do NOT see how limited and
9 weak is YOUR allegiance, and how
10 frequently you have demanded that
11 it go away, and leave you quietly
12 alone in “peace.” The body,
13 innocent of ANY goal, is your excuse
14 for variable goals YOU hold, and force
15 the body to maintain. You do not fear its
16 weakness, but its lack of strength
17 OR weakness. Would you recognize that
18 NOTHING stands between you? Would you
19 know there IS no gap behind which you can hide?
20 T 29 B 5. There IS a shock that comes to those
21 who learn their Savior is their enemy no more.
22 There IS a wariness that is aroused by
23 learning that the body is not real. And
24 there ARE overtones of seeming fear around
25 the happy message “God is Love.” 7 Yet

7
I John 4:8 He that loveth not knoweth not God; for God is love; I John 4:16 And we know and have believed the love which God
hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him.

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(N 12:123)(Ur 992-993)
1 all that happens when the gap is gone is
2 peace eternal. Nothing MORE than that,
3 and nothing less. Without the fear of God,
4 what could induce you to abandon Him?
5 What toys or trinkets in the gap could
6 serve to hold you back an instant from
7 His Love? Would you ALLOW the body to
8 say “No” to Heaven's calling, were
9 you not afraid to find a LOSS of self in
10 finding God? And CAN your Self be
11 lost by being found?
12
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17
18
19
20
21
22
23
24
25 (993)819

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T 29 C. The Coming of the Guest (*N 1989 12:124)


(N 12:124)(Ur 993)
1 T 29 C 1. Why 8 would you not perceive it as
2 ELEASE from suffering to learn that you are
3 free? Why would you not ACCLAIM the
4 truth, instead of looking on it as an
5 enemy? Why does an EASY path, so
6 clearly marked it is impossible to lose the
7 way seem thorny, rough, and far too
8 difficult for you to follow? Is it not because
9 you see it as the road to hell, instead
10 of looking on it as a simple way,
11 without a sacrifice or ANY loss, to find
12 yourself in Heaven and in God? Until you
13 realize you give up NOTHING; until you
14 understand there IS no loss; you will have some
15 regrets about the way that you have chosen.
16 And you will NOT see the many gains your
17 choice has offered you.
18 T 29 C 2. Yet, though you do not see them,
19 they are there. Their CAUSE has been
20 effected, and they MUST be present
21 were their cause has entered in.
22 You have accepted healing's Cause, and so it
23 MUST be you are healed. And, being
24 healed, the power to heal must ALSO
25 now be yours. The miracle is not a separate

8
Ur inserts “April 1, 1968”

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(N 12:125)(Ur 993-994)
1 thing that happens suddenly, as an effect
2 without a cause, nor is it, in itself, a
3 cause. But where its Cause is MUST
4 it be. Now IS it caused, though not as yet
5 perceived. And its effects are THERE,
6 though not yet seen. Look inward now, and you
7 will not behold a reason for regret, but
8 cause indeed for glad rejoicing and for
9 hope of peace.
10 T 29 C 3. It HAS been hopeless to attempt to
11 find the hope of peace upon a battle-
12 ground. It HAS been futile to
13 demand escape from sin and pain of
14 what was made to serve the function
15 of RETAINING sin and pain. For pain and
16 sin are ONE illusion, as are hate
17 and fear, attack and guilt but one.
18 Where they are causeless, their effects
19 ARE gone, and love MUST come
20 wherever they are not. Why are you
21 not rejoicing? You ARE free of pain and
22 sickness, misery and loss, and ALL effects
23 of hatred and attack. No more is pain your
24 friend and guilt your god, and you should
25 WELCOME the effects of love. (994)820

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(N 12:126)(Ur 994)
1 T 29 C 4. Your Guest HAS come. You asked Him
2 and He came. You did not hear Him enter,
3 for you did not wholly welcome Him.
4 And yet His gifts came with Him. He
5 has laid them at your feet, and asks you
6 now that you will look on them, and take
7 them for your own. He NEEDS your help in
8 giving them to all who walk apart,
9 believing they are separate and alone. They
10 WILL be healed when you accept your gifts,
11 because your Guest will welcome everyone
12 whose feet have touched the holy ground 9
13 whereon you stand, and where His gifts
14 for them are laid.
15 T 29 C 5. You do not see how much you now
16 can GIVE, because of everything you have received.
17 Yet He Who entered in but waits
18 for YOU to come where you invited HIM
19 to be. There is no other place where He
20 can find His host, nor where His
21 host can meet with Him. And nowhere
22 else His gifts of peace and joy, and
23 all the happiness His Presence brings can
24 be obtained. For they are where He
25 is that brought them with Him, that they

9
Exodus 3:4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses,
Moses. And he said, Here am I.
Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

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(N 12:127)(Ur 994-995)
1 might be yours. You can 10 not see your Guest, but you CAN
2 see the gifts He brought. And when you
3 LOOK on them, you will believe His Presence
4 MUST be there. For what you now can
5 do could not BE done without the love and
6 grace His Presence holds.
7
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23
24
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10
Originally typed “do” this is crossed out and “can” is handwritten in.

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(N 12:128)(Ur 994-995)
1 T 29 C 6. Such 11 is the promise of the living God;
2 His Son have life, and every living thing is
3 part of him, and nothing else has life.
4 What YOU have “given” life is NOT alive, and
5 symbolizes but your wish to be alive APART
6 from life, alive in death, with death perceived
7 as life, and living, death. Confusion
8 follows on confusion here, for ON
9 confusion has this world been based,
10 and there is nothing else it rests upon.
11 Its basis does not change, although
12 it SEEMS to be in constant change.
13 But what is that except the state
14 confusion really MEANS? Stability to those
15 who are confused is meaningless. And shift
16 and change become the law on which they predicate
17 their lives.
18 T 29 C 7. The body does not change.
19 It represents the larger dream that change
20 is POSSIBLE. To change is to attain a
21 state unlike the one in which you found
22 yourself before. There IS no change in
23 immortality, and Heaven knows it not.
24 Yet here on earth, it has a
25 double purpose, for it can be

11
Ur inserts “April 5, 1968”

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(N 12:129)(Ur 995)
1 made to teach opposing things. And
2 they reflect the teacher who is teaching
3 them. The body can APPEAR to change
4 with time, with sickness or with health,
5 and with events that seem to alter it.
6 And this but means the mind remains
7 unchanged in its belief of what the
8 PURPOSE of the body is.
9 T 29 C 8. Sickness is a demand 12 the body
10 be a thing that it is not. Its
11 NOTHINGNESS is guarantee 13 that it
12 can NOT be sick. In your demand that
13 it be MORE than this lies the
14 idea of sickness. For it asks
15 that God be LESS than all He
16 really is. What, then, becomes of
17 YOU, for it IS you of whom the
18 sacrifice is asked? For He is
19 told that part of him BELONGS to
20 Him no longer. He must sacrifice
21 your self, and in His sacrifice are
22 YOU made more, and He is lessened
23 by the loss of you. And what is
24 GONE from Him becomes your god, PROTECTING
25 you from being part of Him. (996)822

12
Originally the word “that” was typed after “demand.”
13
Originally typed “guaranteed” the “d” is crossed out.

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(N 12:130)(Ur 996)
1 T 29 C 9. The body that is asked to be a god
2 WILL be attacked, because its nothingness
3 has not been recognized. And so it
4 seems to be a thing with power IN ITSELF.
5 As something, it CAN be perceived, and
6 thought to feel and act, and hold you in
7 its grasp as prisoner to itself. And
8 it CAN fail to be what you demanded
9 it to be. And you WILL hate it for its
10 littleness, unmindful that the failure
11 does not lie in that it is not MORE
12 than it should be, but ONLY in
13 YOUR failure to perceive that it is nothing.
14 Yet its nothingness IS your salvation,
15 from which you would flee. T 29 C 10. As something, is the
16 body asked to be God's enemy,
17 replacing what He is with littleness
18 and limit and despair. It is HIS loss you
19 celebrate when you behold the body as
20 a thing you love, or look upon it
21 as a thing you hate. For if He
22 be the sum of everything, then what
23 is NOT in Him does not exist.
24 And His completion IS its
25 nothingness. Your Savior is NOT dead, 14 nor

14
Originally typed “deaf” the letter “d” is handwritten in.

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(N 12:131)(Ur 996-997)
1 does he dwell in what was built as
2 temple unto death. He lives in God,
3 and it is this that makes him Savior
4 unto YOU, and ONLY this. His body's
5 nothingness releases yours from sickness
6 and from death. For what is yours can not
7 be more NOR less than what is his.
8
9
10
11
12
13
14
15
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24
25 (997)823

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T 29 D. God's Witnesses (*N 1997 12:132)


(N 12:132)(Ur 997)
1 T 29 D 1. Condemn 15 your Savior not because he
2 thinks he is a body. Far beyond his
3 dreams is his reality. But he must
4 learn he is a Savior 16 first, before
5 he can remember what he is. And he
6 must save who would BE saved.
7 On saving YOU depends his happiness.
8 For who is Savior, but the one who
9 GIVES salvation? Thus he learns it
10 must be his to give. UNLESS he gives,
11 he will not know he HAS, for giving is
12 the proof of having. Only those who think
13 that God is lessened by their strength
14 could fail to understand this must be so.
15 For who COULD give unless he has, and
16 who could lose by giving what must
17 be INCREASED thereby?
18 T 29 D 2. Think you the Father LOST Himself
19 when He created you? Was HE made
20 weak because He shared His Love? Was
21 He made incomplete by YOUR
22 perfection? Or are you the proof that He
23 IS perfect and complete? Deny Him not
24 His witness in the dream His Son prefers
25 to his reality. He must be Savior FROM

15
Ur inserts “April 8, 1968”
16
Note that “Savior” is here spelled with no “u”

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(N 12:133)(Ur 997)
1 the dream he made, that he be free of it. He
2 must see someone ELSE as NOT a body,
3 one with him, without the wall the world has
4 built to keep apart all living things who
5 know not that they live. Within the dream
6 of bodies and of death, is yet one theme 17
7 of truth. No more, perhaps, than just
8 a tiny spark, a space of light created
9 in the dark, where God shines still.
10 T 29 D 3. You cannot wake yourself.
11 But you can LET yourself be wakened.
12 You can overlook your brother's dreams.
13 So perfectly can you forgive him his
14 illusions, he becomes your Savior from
15 YOUR dreams. And as you see him
16 shining in the space of light where
17 God abides within the darkness, you will
18 see that God Himself is where
19 his body is. Before this light the
20 body disappears, as heavy shadows
21 MUST give way to light. The darkness
22 cannot CHOOSE that it remain. The
23 coming of the light MEANS it is gone.
24 In glory will you see your brother then, and
25 understand what REALLY fills the gap so

17
Originally typed “dream” the word “THEME” is handwritten in with block letters. The Notes also clearly has “theme.”

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(N 12:134)(Ur 997-998)
long perceived as keeping you apart. (998)824
T 29 D 4. There, in its place, God's Witness
has set forth the gentle way of
kindness to God's Son. Whom you forgive
is GIVEN power to forgive you your
illusions. By your gift of freedom is it
given unto YOU. Make way for
love which you did not create, but which you
CAN extend. On earth this means
forgive your brother, that the darkness
may be lifted from YOUR mind. When
light has come to him through your
forgiveness, he will not forget his
Savior, leaving him unsaved. For
it was in YOUR face he saw the light that
he would keep beside him, as he
walks through darkness to the everlasting Light.
T 29 D 5. How holy are you, that the Son of God
can be your Savior in the midst of dreams of
desolation and disaster. See how
eagerly he comes, and steps aside from
heavy shadows that have hidden him,
and shines 18 on you in gratitude and love. He
is himself, but not himself alone. And as his
Father lost not part of Him in your creation,

18
Origininally typed “shine” the final “s” is handwritten in.

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(N 12:135)(Ur 998-999)
1 so the light in him is brighter still, because you
2 gave your light to him, to save him from the dark.
3 And now the light in you must be as bright
4 as shines in him. This is the spark that shines
5 within the dream; that you can help him waken, and
6 be sure his waking eyes will rest upon you
7 first, and in his glad salvation YOU are saved.
8
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12
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25 (999)813

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T 29 E. Dream Roles (*N 2001 12:136)


(N 12:136)(Ur 999)
1 T 29 E 1. Do 19 you believe that truth can be but
2 SOME illusions? They are dreams BECAUSE they are
3 not true. Their EQUAL lack of truth becomes
4 the basis for the miracle, which MEANS that
5 you have understood that dreams are dreams, and
6 that escape depends, NOT on the dream, but
7 ONLY on awaking. COULD it be
8 some dreams are KEPT, and others
9 WAKENED FROM? The choice is NOT between
10 which dreams to keep, but ONLY if you
11 want to live in dreams, or to awaken
12 from them. Thus it is the miracle
13 does not select SOME dreams to leave
14 untouched by its beneficence. You cannot
15 dream some dreams and wake from
16 some. For you are either sleeping OR awake.
17 And dreaming goes with only ONE of these.
18 T 29 E 2. The dreams you THINK you like
19 would hold you back, as much as
20 those in which the fear is seen. For EVERY
21 dream is but a dream of fear, no
22 matter what the form it seems to take.
23 The fear is seen within, without, or
24 both. Or it can be disguised in
25 pleasant form. But never is it

19
Ur inserts “April 12, 1968”

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(N 12:137)(Ur 999)
1 ABSENT from the dream. For fear is the
2 material of dreams, from which they ALL are
3 made. Their form can change, but
4 they cannot be MADE of something
5 else. The miracle were treacherous indeed
6 if it allowed you still to be afraid, because
7 you did not RECOGNIZE the fear. You would not
8 then be WILLING to awake, for which the
9 miracle prepares 20 the way.
10 T 29 E 3. In simplest form, it can be
11 said attack is a response to function
12 unfulfilled AS YOU PERCEIVE THE FUNCTION.
13 It can be in you or someone else. 21
14 But where it is perceived, it will be
15 there it is attacked. Depression or
16 assault must be the theme of every
17 dream, for they are made of fear. The
18 thin disguise of pleasure and of joy in
19 which they may be wrapped but
20 slightly veils the heavy lump of fear
21 which is their core. And it is THIS the miracle
22 perceives, and NOT the wrappings in which it is
23 bound. When you are angry, is it not because
24 someone has failed to fill the function you
25 allotted him? And does not THIS become the

20
Originally typed “pepared” the final “d” is crossed out and “s” is handwritten in.
21
Ur changes the sentence break to a comma

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(N 12:138)(Ur 999-1000)
1 “reason” your attack is justified? (1000)814
2 T 29 E 4. The dreams you THINK you like are those in
3 which the functions YOU have given have been met
4 filled; the needs which YOU ascribe to you are met.
5 It does not matter if they be fulfilled,
6 or merely wanted. It is the idea that
7 they EXIST from which the fears arise. Dreams
8 are not wanted more or less. They are
9 desired or not. And each one represents
10 some function which you have assigned; some
11 goal which an event, or body, or a
12 thing SHOULD represent, and SHOULD
13 achieve for you. If it succeeds, you think
14 you LIKE the dream. If it should f
15 ail, you think the dream is “sad”. But
16 whether it succeeds or fails is not
17 its core, but just the flimsy covering.
18 T 29 E 5. How happy would your dreams
19 become, if you were NOT the one who gave
20 the “proper” role to every figure that the
21 dream contains. No-one can fail
22 but your IDEA of him, and there IS no
23 betrayal but of this. The core of
24 dreams the Holy Spirit gives is NEVER one of
25 fear. The coverings may not appear to

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(N 12:139)(Ur 1000)
1 change, but what they MEAN has
2 changed BECAUSE they cover something
3 else. Perceptions are determined by
4 their purpose, in that they seem to BE
5 what they are FOR. A shadow figure
6 which who attacks becomes a brother
7 giving you a chance to help, if this becomes the
8 FUNCTION of the dream. And dreams of
9 sadness thus are turned to joy.
10 T 29 E 6. What is your brother FOR? You
11 do not know, because YOUR function is
12 obscure to you. Do NOT ascribe a role to
13 him which you imagine would bring
14 happiness to you. And do not try to hurt
15 him, when he fails to take the part
16 which you assigned to him in what you
17 dream your life was meant to be. He
18 asks for help in every dream he has,
19 and you have Help to give him if you see the
20 FUNCTION of the dream as He perceives
21 its function, Who can utilize all
22 dreams as means to serve the Function
23 given Him. Because He loves the dreamer, NOT
24 the dream, each dream becomes an offering of love.
25 For at its center is His Love for you, which

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(N 12:140)(Ur 1000-1001)
1 lights WHATEVER form it takes with love.
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1001)815

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T 29 F. The Changeless Dwelling-Place (*N 2006 12:141)


(N 12:141)(Ur 1001)
1 T 29 F 1. There 22 is a place in you where this
2 whole world has been forgotten.
3 Where no memory of sin and of
4 illusion linger still. There is a place in
5 you which time has left, and echoes
6 of eternity are heard. There is a
7 resting place so still no sound
8 except a hymn to Heaven rises up
9 to gladden God the Father and the Son.
10 Where Both abide are They
11 remembered Both. And where
12 They are is Heaven and is peace.
13 Think not that you can change Their
14 dwelling place. For your Identity abides
15 in Them, and where They are, forever
16 must YOU be.
17 T 29 F 2. The changelessness of Heaven is in
18 you, so deep within that nothing in this
19 world but passes by, unnoticed and
20 unseen. The still infinity of endless
21 peace surrounds you gently in its
22 soft embrace, so strong and quiet,
23 tranquil in the might of its Creator,
24 nothing can intrude upon the sacred
25 Son of God within. Here is the role the Holy Spirit

22
Ur inserts “April 25, 1968”

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(N 12:142)(Ur 1001)
1 gives to you who wait 23 upon the Son of God,
2 and would behold him waken and be
3 glad: 24 He is a part of you, and you of
4 him, BECAUSE he is his Father's Son,
5 and not for ANY purpose you may see in him.
6 Nothing is asked of you but to ACCEPT the
7 Changeless and Eternal that abide in
8 him, for YOUR Identity is there.
9 T 29 F 3. The peace in you you CAN but find in
10 him. 25 And every thought of love you
11 offer him but brings you nearer to
12 your wakening to peace eternal and to
13 endless joy. This sacred Son of God is
14 like yourself; the mirror of his
15 Father's Love for you, the soft
16 reminder of his Father's Love (that
17 He loves you still) by which he
18 was created, and which still abides in
19 him, as It abides in you. Be
20 very still, and hear God's Voice in him,
21 and let It tell you what his function
22 is. He was created that YOU might be
23 whole, for only the complete can be
24 a part of God's Completion, Which
25 created you.

23
Originally typed “look” this is crossed out and “wait” is typed in.
24
Obviously we can’t have both semicolon and colon, but the manuscript does. The Notes however has just a colon, so we’re
viewing the semicolon preceding it as a typo and have removed it.
25
Ur rewrites this to “The peace in you can but be found in him.”

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(N 12:143)(Ur 1001-1002)
1 T 29 F 4. There is no gift the Father asks of you
2 but that you see in all creation but
3 the shining glory of His Gift to you.
4 Behold His Son, His perfect
5 gift, in whom his Father shines
6 forever, and to whom is all creation
7 given as his own. (1002)816 BECAUSE he has
8 it is it given you, and where it lies
9 in him behold YOUR peace. The
10 quiet that surrounds you dwells in him,
11 and FROM this quiet come the happy dreams
12 in which your hands are joined in innocence.
13 These are not hands that grasp in dreams of
14 pain. They hold no sword, for they
15 have left their hold on every vain illusion
16 of the world. And, being empty, they
17 received instead a brother's hand in which
18 completeness lay.
19 T 29 F 5. If you but knew the glorious goal that
20 lies beyond forgiveness, you would not keep
21 hold on any thought, however light
22 the touch of evil on it may appear to
23 be. For you would understand how great
24 the cost of holding anything God did
25 not give in minds that can direct the

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(N 12:144)(Ur 1002)
1 hand to bless, and lead God's Son unto his
2 Father's house. Would you not WANT
3 to be a friend to him, created by his 26
4 Father as His home? If God
5 esteems him worthy of Himself,
6 would YOU attack him with the hands of hate?
7 Who would lay bloody hands on
8 Heaven itself, and hope to find its
9 peace? Your brother thinks he holds the
10 hand of death. Believe him not. But
11 learn, instead, how blessed are you who can
12 release him, just by offering him yours.
13 T 29 F 6. A dream is given you in which he
14 is your Savior, NOT your enemy in hate.
15 A dream is given you in which you have forgiven
16 him for all his dreams of death;
17 a dream of hope you SHARE with him,
18 instead of dreaming evil separate
19 dreams of hate. Why does it
20 seem so hard to share this dream?
21 Because, unless the Holy Spirit gives the dream
22 its function, it was made for hate,
23 and will continue in death's services.
24 Each form it takes in some way calls
25 for death. And those who serve the

26
Originally typed “His” in the Urtext. it is crossed out and “his” is typed in. The previous instance of “Father” is preceded by a
capitalized “His” with reference to the Son also. One of these is incorrect.

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(N 12:145)(Ur 1002-1003)
1 lord of death have come to worship in a
2 separated world, each with his tiny spear and
3 rusted sword, to keep his ancient
4 promises to die. (1003)817
5 T 29 F 7. Such is the core of fear in every
6 dream that has been kept apart
7 from use by Him Who sees a
8 different function for a dream.
9 When dreams are SHARED, they lose
10 the function of attack and separation, even
11 though it was for this that every dream
12 was made. Yet nothing in the world of
13 dreams remains without the hope of
14 change and betterment, for here is NOT
15 where changelessness is found.
16 Let us be glad indeed that this is
17 so, and seek not the eternal in this world.
18 Forgiving dreams are means to step
19 aside from dreaming of a world
20 OUTSIDE yourself. And leading
21 finally beyond ALL dreams, unto the
22 peace of everlasting life.
23
24
25 (1004)818

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T 29 G. Forgiveness and Peace (2011 12:146)


(N 12:146)(Ur 1004)
1 T 29 G 1. How 27 willing are you to forgive your
2 brother? How much do you desire
3 peace, instead of endless strife
4 and misery and pain? These questions are the same, in
5 different form. Forgiveness IS your peace, for
6 herein lies the end of separation, and the
7 dream of danger and destruction, sin and
8 death; of madness and of murder, grief and
9 loss. This is the “sacrifice” salvation asks, and
10 gladly offers peace INSTEAD of this.
11 Swear not to die, thou holy Son of God!
12 You make a bargain that you cannot keep.
13 The Son of Life cannot BE killed. He
14 is immortal as his Father. What
15 he is cannot be changed. He is
16 the only thing in all the universe that MUST
17 be One.
18 T 29 G 2. What SEEMS eternal all will
19 have an end. The stars will disappear, and
20 night and day will be no more. All things
21 that come and go, 28 the tides, the seasons, and the
22 lives of man; all things that change
23 with time and bloom and fade, will not
24 return. Where time has set an
25 end is not where the Eternal is.

27
Ur inserts “May 6, 1968”
28
Originally there is a sentence break here, but handwriting makes it comma break instead.

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(N 12:147)(Ur 1004)
1 God's Son can never change by what
2 men made of him. He will be as he
3 was, and as he is, for time appointed
4 not his destiny, nor sets the hour of
5 his birth and death. Forgiveness will not
6 change him. But time waits upon
7 forgiveness, that the things of time
8 may disappear because they have no use.
9 T 29 G 3. Nothing survives its purpose.
10 If it be conceived to die, then die it
11 must, unless it does not take this
12 purpose as its own. Change is the
13 only thing that can be made a
14 blessing here, where purpose is NOT
15 fixed, however changeless it
16 APPEARS to be. Think not that YOU can
17 set a goal unlike God's Purpose
18 FOR you, and establish it as changeless
19 and eternal. You CAN give yourself a
20 purpose that you do not have. But you can
21 NOT remove the Power to change your mind,
22 and see ANOTHER purpose there. Change is
23 the gift of God He gave to all that YOU
24 would make eternal, to ensure that ONLY
25 Heaven would not pass away. (1005)819

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(N 12:148)(Ur 1004)
1 T 29 G 4. You were NOT born to die. You CANNOT
2 change, because your Function HAS been fixed
3 by God. All other goals are set in
4 time, and change that time might be
5 preserved, EXCEPTING ONE. Forgiveness
6 does not aim at KEEPING time, but at
7 its ending, when it has no use. Its
8 purpose ended, it is gone. And where
9 it once held seeming sway is now
10 restored the Function God established for
11 His Son in full awareness. Time can
12 set in no end to its fulfillment ? nor its
13 changelessness. There is no death, because the
14 living share the Function their Creator
15 gave to them. Life's function CANNOT be to
16 die. It must be life's EXTENSION,
17 that it be as One forever and forever,
18 WITHOUT end. 29
19 T 29 G 5. This world will bind your feet, and
20 tie your hands and kill your body, ONLY if
21 you think that it was made to crucify God's
22 Son. For even though it WAS a dream of
23 death, you need not let it stand for
24 this to you. Let THIS be changed, and
25 nothing in the world but MUST be changed as well.

29
This is reminiscent of the King James version of the benediction in Ephesians 3:21 “Unto him be glory in the church by Christ
Jesus throughout all ages, world without end. Amen”

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(N 12:149)(Ur 1004-1005)
1 For nothing here but is defined as what
2 you see it FOR. How lovely is the world whose
3 purpose is forgiveness of God's Son!
4 How free from fear, how filled with blessing
5 and with happiness! And what a joyous
6 thing it is to dwell a little while in
7 such a happy place! Nor CAN it be
8 forgot, in such a world, it IS a little
9 while 'til timelessness comes quietly to
10 take the place of time.
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1006)820

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T 29 H. The Lingering Illusion (*N 2038 12:173)


(N 12:173)(Ur 1006)
1 T 29 H 1. Seek 30 not outside yourself. For it
2 will fail, and you will weep each time an
3 idol falls. Heaven cannot be found
4 where it is not, and there can be no peace
5 EXCEPTING there. Each idol that you
6 worship when God calls will never
7 answer in His place. There IS no
8 other answer you can substitute, and
9 find the happiness His Answer
10 brings. Seek not outside yourself.
11 For all your pain comes simply from
12 a futile search for what you want,
13 insisting WHERE it must be found.
14 What if it is not there? Do you prefer
15 that you be right or happy? Be you
16 glad that you are told where happiness
17 abides, 31 and seek no longer elsewhere.
18 You will fail. T 29 H 2. But it is given you to
19 know the truth, and NOT to seek for it
20 outside yourself.
21 No-one who comes here but must
22 still have hope, some lingering
23 illusion, or some dream that there is
24 something OUTSIDE of himself that will

30
Ur inserts “May 8, 1968”
31
Originally typed “lies” the word “abides” is handwritten. The Notes has “abides.”

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(N 12:174)(Ur 1006)
1 bring happiness and peace to him. If everything
2 is IN him, this can not be so. And therefore,
3 BY his coming, he denies the truth about
4 himself, and seeks for something MORE than
5 everything, as if a part of it were
6 separated off, and found where all the
7 REST of it is NOT. This is the purpose he
8 bestows upon the body; that it seek
9 for what he lacks, and give him what
10 would make himself complete. T 29 H 3. And thus
11 he wanders aimlessly about,
12 in search of something that he cannot
13 find, believing him to be what he is not.
14 The lingering illusion will impel
15 him to seek out a thousand idols, and
16 to seek beyond them for a thousand more.
17 And each will fail him, all excepting
18 one; for he will die, and does not
19 understand the idol that he seeks IS but
20 his death. Its FORM appears to be
21 outside himself. Yet does he seek to
22 kill God's Son within, and PROVE that
23 he is victor over him. This is the purpose
24 EVERY idol has, for this the role that is
25 assigned to it, and this the role that cannot

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(N 12:175)(Ur 1006-1007)
1 BE fulfilled. (1007)821
2 T 29 H 4. Whenever you attempt to reach a
3 goal in which the body's betterment is cast
4 as major beneficiary, you try to bring
5 about your death. For you believe that
6 you can suffer lack, and lack IS death.
7 To sacrifice is to GIVE UP, and thus to be
8 without, and to have suffered loss. And 32
9 BY this giving up is life renounced.
10 Seek not outside yourself. The search
11 implies you are not whole within, and
12 fear to look upon your devastation, and
13 prefer to look seek outside yourself
14 for what you are. Idols must fall
15 BECAUSE they have no life, and what is lifeless
16 IS a sign of death. You came to die,
17 and what would you expect, but to PERCEIVE
18 the signs of death you seek?
19 T 29 H 5. No sadness and no suffering
20 proclaims a message OTHER than an
21 idol found, which represents a
22 parody of life which, in its
23 lifelessness, is really death, conceived
24 as real and given living form. Yet
25 each must fail and crumble and decay,

32
Ur inserts comma

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(N 12:176)(Ur 1007)
1 because a form of death can not BE life, and
2 what is sacrificed can not BE whole.
3 All idols of this world were made to keep
4 the truth within from being known to you, and
5 to maintain allegiance to the dream that
6 you must find what is OUTSIDE of you
7 to be complete and happy. It is
8 vain to worship idols in the hope of
9 peace. God dwells within, and your
10 completion lies in Him. No idol takes
11 His place. Look not to idols. Do
12 not seek outside yourself.
13 T 29 H 6. Let us forget the purpose of the
14 world the past has given it. For
15 otherwise, the future WILL be like the past,
16 and but a series of depressing dreams,
17 in which all idols fail you, one by one,
18 and you see death and disappointment
19 everywhere. To change all this, and
20 open up a road of hope and of
21 release in what appeared to be an
22 endless circle of despair, you need
23 but to decide you do not KNOW the
24 purpose of the world. You GIVE it goals
25 it does not have, and thus do YOU decide

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(N 12:177)(Ur 1007)
1 what it is for. You try to see in it a place
2 of idols, found outside yourself,
3 with power to make complete what is
4 within by splitting what you are
5 BETWEEN the two. (1008)822
6 T 29 H 7. You CHOOSE your dreams, for they
7 are what you wish, perceived AS IF
8 it had been given you. And
9 idols do what you would have them
10 do, and HAVE the power you ascribe to them.
11 And you pursue them vainly in the
12 dream, because you want their power as your
13 own. Yet where ARE dreams, but
14 in a mind asleep? And CAN a
15 dream succeed in making real the
16 pictures it projects outside itself?
17 Save time, my brothers! 33 Learn what
18 time is FOR. And speed the end of
19 idols in the world made sad and sick
20 by seeing idols there. Your holy
21 minds are altars unto God, and
22 where He is NO idols can abide.
23 T 29 H 8. The fear of God is but the fear of
24 loss of idols. It is NOT the fear of loss
25 of your reality. But YOU have made of your

33
The Urtext manuscript has a comma here, but also capitalizes “Learn” indicating a sentence break was intended. The Notes has an
exclamation point, which seems more likely to have been what was intended, so we’re replacing this comma with the original
punctuation.

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(N 12:178)(Ur 1007)
1 reality an idol, which you must protect
2 AGAINST the light of truth. And all the
3 world becomes the means by which
4 this idol can be saved. Salvation thus
5 appears to THREATEN life, and offer death.
6 It is not so. Salvation seeks to prove
7 there IS no death, and ONLY life exists. The
8 sacrifice of death is NOTHING lost. An
9 idol CANNOT take the place of God.
10 Let Him remind you of His Love for
11 you, and do not seek to drown His
12 Voice in chants of deep despair to idols
13 of yourself. Seek not outside your
14 Father for your hope. For hope of
15 happiness is NOT despair.
16
17
18
19
20
21
22
23
24
25 (1009)823

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T 29 I. Christ and Anti-Christ (*N 2015 12:150)


(N 12:150)(Ur 1009)
1 T 29 I 1. What 34 is an idol? Do you think you
2 know? For idols are unrecognized as
3 such, and never seen for what they
4 really are. That is the only power
5 which they have. Their purpose is obscure,
6 and they are feared, and worshipped, both,
7 BECAUSE you do not know what they are
8 for, and why they have been made.
9 An idol is an image of your brother, which
10 you would value MORE than what he
11 IS. Idols are made that HE may
12 be replaced, no matter what their
13 form. And it is this which NEVER is
14 perceived and recognized. Be it a
15 body or a thing, a place, a
16 situation or a circumstance, an object
17 owned or wanted, or a right demanded
18 or achieved, it is the same.
19 T 29 I 2. Let not their form deceive you. Idols
20 are but substitutes for your reality.
21 In some way you believe they will complete
22 your little self, and let you walk in
23 safety in a world perceived as
24 dangerous, with forces massed against
25 your confidence and peace of mind.

34
Ur inserts “May 13, 1968”

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(N 12:151)(Ur 1009)
1 They have the power to supply your lacks, and add the
2 value which you do not have. No-one
3 believes in idols who has not enslaved
4 himself to littleness and loss. And thus
5 must seek BEYOND his little self for
6 strength to raise his head and stand
7 apart from all the misery the world reflects.
8 This is the penalty for looking not within
9 for certainty, and 35 for a quiet calm
10 which liberates you FROM the world, and makes lets
11 you stand apart in quiet and in and in ?????
12 peace unlimited.
13 T 29 I 3. An idol is a false impression,
14 or a false belief; some form of
15 anti-Christ which constitutes a gap
16 BETWEEN the Christ and what you see. An
17 idol is a wish, made tangible and
18 given form, and thus perceived as real, and
19 seen OUTSIDE the mind. Yet they remain
20 ideas, and CANNOT leave the mind that is their
21 source. Nor is their form apart from the idea
22 it represents. All forms of anti-Christ
23 oppose the Christ. And fall before His
24 Face like a dark veil which SEEMS
25 to shut you off from Him, alone in darkness.

35
The Urtext manuscript capitalizes the “A” in “and.” It’s not clear why there is a comma and a capital here but we’re calling it a typo.

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(N 12:152)(Ur 1009-1010)
1 Yet the light is there. A cloud does not put
2 out the sun. No more a veil can
3 banish what it seems to separate,
4 nor darken by one whit the Light Itself. (1010)824
5 T 29 I 4. This world of idols IS a veil
6 across the Face of Christ BECAUSE its purpose
7 is to separate your brother from yourself. A
8 dark and fearful purpose, yet a thought
9 without the power to change one blade
10 of grass from something living to a sign
11 of death. Its form is nowhere, for
12 its source abides within your mind
13 where God abideth not. Where IS
14 this place, where What is everywhere
15 has been excluded, and been
16 kept apart? What hand could
17 be held up to block God's way;
18 whose voice could order him to enter make demands He enter
19 not? The “more-than-everything” is NOT
20 a thing to make you tremble and to
21 quail in fear. Christ's enemy is nowhere.
22 He can take NO form in which he EVER will be
23 real.
24 T 29 I 5. What IS 36 an idol? Nothing! It
25 must be believed BEFORE it seems to

36
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(N 12:153)(Ur 1010)
1 come to life, and GIVEN power that it may
2 be feared. Its life and power are its
3 believer's gift, and this is what the
4 miracle restores to what HAS
5 life and power worthy of the gift of
6 Heaven and eternal peace. The miracle
7 does not restore the truth, the light the
8 veil between has NOT put out. It
9 merely LIFTS the veil, and LETS the truth
10 shine unencumbered, being what It
11 is. It does not NEED belief to be
12 Itself, for It HAS BEEN created,
13 so It IS. An idol is ESTABLISHED
14 by belief, and when it is withdrawn,
15 the idol “dies.”
16 T 29 I 6. This is the anti-Christ; the
17 strange idea there is a power PAST
18 omnipotence, a place BEYOND the
19 infinite, a time transcending the
20 eternal. Here the world of idols
21 has been set by the idea this power
22 and place and time are given form,
23 and shape the world where the impossible
24 has happened. Here the deathless come
25 to die; the all-encompassing to suffer

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(N 12:154)(Ur 1010-1011)
1 loss; the timeless to be made the slaves of
2 time. Here does the changeless
3 change; the peace of God, forever given
4 to all living things, give way to chaos.
5 And the Son of God, as perfect, sinless,
6 and as loving as his Father, come to
7 hate a little while; to suffer pain, and
8 finally to die. (1011)825
9 T 29 I 7. WHERE is an idol? Nowhere!
10 Can there be a gap in what is infinite,
11 a place where time can INTERRUPT
12 eternity? A place of darkness set
13 where all is light, a dismal
14 alcove separated off from what is
15 endless, HAS no place to be. An
16 idol is beyond where God has set
17 all things forever, and has left no
18 room for anything EXCEPT His Will
19 to be. Nothing and nowhere MUST an idol
20 be, while God is everything and everywhere.
21 What purpose has an idol, then? What
22 is it FOR? This is the only question which has
23 many answers, each depending on the one of
24 whom the question has been asked.
25 T 29 I 8. The world BELIEVES in idols. No-one

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(N 12:155)(Ur 1011)
1 comes unless he worshipped them, and still
2 attempts to seek for one that yet might
3 offer him a gift reality does NOT
4 contain. Each worshipper of idols harbors
5 hope his SPECIAL deities will give him
6 MORE than other men possess. It
7 MUST be “more.” It does not really
8 matter more of what, - more
9 beauty, more intelligence, more wealth;
10 or even more affliction and more pain.
11 But MORE of SOMETHING is an idol FOR.
12 And when one fails another takes
13 its place, with hope of finding more
14 of something ELSE. Be not deceived by
15 forms the “something” takes. An idol
16 is a means for getting MORE. And it is
17 THIS that is against God's Will.
18 T 29 I 9. God has not many sons, but
19 only One. Who can have more, and
20 who be given less? In Heaven
21 would the Son of God but laugh, if idols
22 could intrude upon his peace.
23 It is for HIM the Holy Spirit speaks, and tells you 37
24 idols HAVE no purpose here. 38 For MORE
25 than Heaven can you never have. If Heaven

37
Originally typed “him” that is crossed out and “you” handwritten in.
38
The word “here” is not originally present, it is handwritten in.

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(N 12:156)(Ur 1011-1012)
1 is within why would you seek for idols which
2 would make of Heaven less, to give you MORE
3 than God bestowed upon your brother AND on you,
4 as One with Him? God GAVE you all there is.
5 And to be sure you could not lose it, did He
6 ALSO give the same to every living thing as
7 well. And thus IS every living thing a
8 part of you as of Himself. No idol
9 can establish you as MORE than God. And But YOU
10 will never be content with being LESS.
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1012)826

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T 29 J. The Forgiving Dream (*N 2022 12:157)


(N 12:157)(Ur 1012)
1 T 29 J 1. The 39 slave of idols is a WILLING
2 slave. For willing he MUST be, to let
3 himself bow down in worship
4 to what has no life, and seek for
5 power in the powerless. What happened
6 to the holy Son of God, that this could
7 BE his wish; to let himself fall lower
8 than the stones upon the ground, and
9 look to idols that they raise him up?
10 Hear, then, your story in the dream you
11 made, and ask yourself if it be not
12 the truth that you believe that it is NOT
13 a dream. A dream of judgment
14 came into the mind that God created
15 perfect as Himself. And in that
16 dream was Heaven changed to hell, and
17 God made enemy unto His Son.
18 T 29 J 2. How can His Son AWAKEN
19 from the dream? It is a dream of judgment.
20 So must he judge NOT, and he WILL
21 waken. For the dream will seem to last
22 while he is PART of it. Judge
23 not, for he who judges WILL have
24 need of idols, which will hold the
25 judgment off from resting on

39
Ur inserts “May 20, 1968”

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(N 12:158)(Ur 1012)
1 himself. Nor CAN he know the Self
2 he has condemned. Judge not, because
3 you make yourself a PART of evil
4 dreams, where idols are your “true”
5 identity, and your salvation from the
6 judgment laid, in terror and in
7 guilt, upon yourself. All figures in the
8 dream are idols, made to save you FROM the
9 dream. Yet they are PART of what
10 they have been made to save you FROM.
11 T 29 J 3. Thus does an idol KEEP the
12 dream alive and terrible. For who
13 would wish for one UNLESS he were in
14 terror and despair? And this the idol
15 REPRESENTS, and so its worship IS the
16 worship of despair and terror, and the dream
17 from which they come. Judgment is an
18 INjustice to God's Son, and it IS
19 justice that who judges HIM will not
20 escape the penalty he laid upon HIMSELF
21 within the dream he made. 40 God knows of
22 justice; NOT of penalty. But in the dream
23 of judgment, you attack and ARE condemned.
24 And WISH to be the slave of idols, who
25 are interposed BETWEEN your judgment and the penalty

40
Matthew 7:1-2 “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure
ye mete, it shall be measured unto you.

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(N 12:159)(Ur 1012-1013)
1 it brings. (1013)827
2 T 29 J 4. There CAN be no salvation in the dream, as
3 YOU are dreaming it. For idols MUST be
4 part of it, to save you from what you believe you have
5 accomplished, and have done to make you
6 sinful, and put out the Light within you.
7 Little children, It is there. You do but
8 dream, and idols are the toys you dream you play
9 with. Who has need of toys but
10 children? They pretend they rule the world,
11 and give their toys the power to move about,
12 and speak talk and think and feel, and speak for
13 them. Yet everything their toys appear
14 to do is in the minds of those who play
15 with them. But they are eager to forget
16 that they made up the dream in which their toys
17 are real, and recognize their wishes are their own.
18 T 29 J 5. Nightmares are childish dreams.
19 Their toys have turned against the child
20 who thought he made them real. Yet
21 CAN a dream attack? Or CAN a toy
22 grow large and dangerous and fierce and wild?
23 This does the child believe BECAUSE he fears
24 his thoughts, and gives them to his toys instead.
25 And their reality becomes his own, because they

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(N 12:160)(Ur 1013)
1 they seem to SAVE him from his thoughts. Yet do they
2 KEEP his thoughts alive and real, but seen
3 OUTSIDE himself, where they can turn against
4 him for his treachery to them. He thinks he
5 NEEDS them that he may escape his thoughts,
6 because he thinks the THOUGHTS are real. And so
7 he makes of ANYTHING a toy, to make his
8 world remain outside himself, and play that HE
9 is but a part of it.
10 T 29 J 6. There is a time when childhood
11 should be passed and gone forever.
12 Seek not to retain the toys of children.
13 Put them all away, for you have need of
14 them no more. The dream of judgment is a
15 children's game, in which the child becomes the
16 father, powerful, but with the little wisdom
17 of the child. What hurts him is destroyed;
18 what helps him, blessed. Except he
19 judges this as does a child, who does
20 not KNOW what hurts and what will heal.
21 And bad things seem to happen, and he is
22 afraid of all the chaos in a world he
23 thinks is governed by the laws he made.
24 Yet is the real world unaffected by the world
25 he thinks is real. Nor have its laws been

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(N 12:161)(Ur 1013-1014)
1 changed because he did not understand. (1014)828
2 T 29 J 7. The real world still is but a dream.
3 Except the figures have been changed. They
4 are not seen as idols which betray. It is
5 a dream in which no-one is used to substitute
6 for something else, or interposed between
7 the thoughts the mind conceives and what he 41
8 sees. No-one is used for something he
9 is not, for childish things have all been
10 put away. And what was once a dream
11 of judgment now has changed into a
12 dream where all is joy, because that is the PURPOSE
13 here. 42 Only forgiving dreams can enter
14 here bow, for time is almost over.
15 And the forms which enter in the dreams are
16 now perceived as brothers, not in judgment,
17 but in love.
18 T 29 J 8. Forgiving dreams have little need to
19 last. They are not made to separate the
20 mind from what it thinks. They do
21 not seek to prove the dream is being
22 dreamed by someone ELSE. And in
23 these dreams a melody is heard which
24 everyone remembers, though he has not
25 heard it since before all time began.

41
Ur has “it” in place of “he”
42
Ur has “that it has”

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(N 12:162)(Ur 1014)
1 Forgiveness, once complete, brings
2 timelessness so close the song of Heaven
3 can be heard, not with the ears, but with
4 the holiness that never left the altar which
5 abides forever deep within the Son of God.
6 And when he hears this song again, he
7 knows he NEVER heard it not. And
8 where IS time, when dreams of
9 judgment have been put away?
10 T 29 J 9. Whenever you feel fear in any
11 form, – and you ARE fearful if you do not
12 feel a deep content, a certainty
13 of help, a calm assurance Heaven
14 goes with you, – be sure you made an idol,
15 and believe it will betray you. For,
16 beneath your hope that it will save you,
17 lie the guilt and pain of self-betrayal
18 and uncertainty, so deep and bitter that
19 the dream can not conceal completely all
20 your sense of doom. Your self-betrayal
21 MUST result in fear, and fear IS
22 judgment, leading surely to the
23 frantic search for idols and for death.
24 Forgiving dreams remind you that you
25 live in safety, and have NOT attacked yourself. (1015)829

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(N 12:163)(Ur 1015)
1 T 29 J 10. So do your childish terrors melt
2 away, and dreams become a sign that
3 you have made a new beginning, NOT
4 another try to worship idols, and to
5 KEEP attack. Forgiving dreams are
6 kind to everyone who figures in the
7 dream. And so they bring the
8 dreamer full release from dreams of
9 fear. He does not fear his
10 judgment, for he has judged
11 no-one, nor has sought to be
12 released THROUGH judgment from
13 what judgment MUST impose.
14 And all the while he is remembering
15 what he forgot when judgment
16 seemed to be the way to SAVE him from
17 its penalty.
18
19
20
21
22
23
24
25 (1016)830

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A Course in Miracles Volume I Chapter 30 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER 30 - THE NEW BEGINNING ....................................................................................................... 1


T 30 A. Introduction (*N 2029 12:164)............................................................................................. 1
(N 12:164)(Ur 1016) ........................................................................................................................ 1
T 30 B. Rules for Decision (*N 2029 12:164).................................................................................... 1
(N 12:165)(Ur 1016) ........................................................................................................................ 2
(N 12:166)(Ur 1016-1017) ............................................................................................................... 3
(N 12:167)(Ur 1017) ........................................................................................................................ 4
(N 12:168)(Ur 1017-1018) ............................................................................................................... 5
(N 12:169)(Ur 1018) ........................................................................................................................ 6
(N 12:170)(Ur 1018-1019) ............................................................................................................... 7
(N 12:171)(Ur 1019) ........................................................................................................................ 8
(N 12:172)(Ur ---) ............................................................................................................................ 9
(N 12:179)(Ur 1019-1020) ............................................................................................................. 10
(N 12:180)(Ur 1020) ...................................................................................................................... 11
T 30 C. Freedom of Will (*N 2045 12:180)..................................................................................... 12
(N 12:181)(Ur 1021) ...................................................................................................................... 12
(N 12:182)(Ur 1021) ...................................................................................................................... 13
(N 12:183)(Ur 1021-1022) ............................................................................................................. 14
(N 12:184)(Ur 1022) ...................................................................................................................... 15
T 30 D. Beyond All Idols (*N 2050 12:185) .................................................................................... 16
(N 12:185)(Ur 1023) ...................................................................................................................... 16
(N 12:186)(Ur 1023) ...................................................................................................................... 17
(N 12:187)(Ur 1023-1024) ............................................................................................................. 18
(N 12:188)(Ur 1024) ...................................................................................................................... 19
(N 12:189)(Ur 1025) ...................................................................................................................... 20
(N 12:190)(Ur 1025) ...................................................................................................................... 21
(N 12:191)(Ur 1025-1026) ............................................................................................................. 22
(N 12:192)(Ur 1026-1027) ............................................................................................................. 23
T 30 E. The Truth Behind Illusions (*N 2058 12:193) .................................................................. 24
(N 12:193)(Ur 1027) ...................................................................................................................... 24
(N 12:194)(Ur 1027) ...................................................................................................................... 25
(N 12:195)(Ur 1027-1028) ............................................................................................................. 26
(N 12:196)(Ur 1028) ...................................................................................................................... 27
(N 12:197)(Ur 1028-1029) ............................................................................................................. 28
(N 12:198)(Ur 1029-1030) ............................................................................................................. 29
T 30 F. The Only Purpose (*N 2064 12:199).................................................................................. 30
(N 12:199)(Ur 1030) ...................................................................................................................... 30
(N 12:200)(Ur 1030-1031) ............................................................................................................. 31
(N 12:201)(Ur 1030-1031) ............................................................................................................. 32
(N 12:202)(Ur 1031) ...................................................................................................................... 33
(N 12:203)(Ur 1031-1032) ............................................................................................................. 34
(N 12:204)(Ur 1032) ...................................................................................................................... 35
(N 12:205)(Ur 1032) ...................................................................................................................... 36
T 30 G. The Justification for Forgiveness (*N 2072 12:207) ........................................................ 37
(N 12:206)(Ur 1033) ...................................................................................................................... 37

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(N 12:207)(Ur 1033) ...................................................................................................................... 38


(N 12:208)(Ur 1033-1034) ............................................................................................................. 39
(N 12:209)(Ur 1035) ...................................................................................................................... 40
(N 12:210)(Ur 1035) ...................................................................................................................... 41
(N 12:211)(Ur 1035-1036) ............................................................................................................. 42
(N 12:212)(Ur 1036) ...................................................................................................................... 43
T 30 H. The New Interpretation (*N 2078 12:213)........................................................................ 44
(N 12:213)(Ur 1037) ...................................................................................................................... 44
(N 12:214)(Ur 1037) ...................................................................................................................... 45
(N 12:215)(Ur 1037-1038) ............................................................................................................. 46
(N 12:216)(Ur 1038) ...................................................................................................................... 47
(N 12:217)(Ur 1038-1039) ............................................................................................................. 48
T 30 I. Changeless Reality (*N 2083 12:218).................................................................................. 49
(N 12:218)(Ur 1040) ...................................................................................................................... 49
(N 12:219)(Ur 1040) ...................................................................................................................... 50
(N 12:220)(Ur 1040-1041) ............................................................................................................. 51
(N 12:221)(Ur 1041) ...................................................................................................................... 52
(N 12:222)(Ur 1041) ...................................................................................................................... 53

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Chapter 30 - The New Beginning


T 30 A. Introduction (*N 2029 12:164)
(N 12:164)(Ur 1016)
1 T 30 A 1. The 1 “new beginning” now becomes the focus of the
2 curriculum. The goal is clear, but now you
3 need specific methods for attaining it.
4 The speed by which it can be reached is
5 individual, depending on 2 your willingness to practice
6 every step. Each one will help a little,
7 every time it is attempted. And,
8 together, they will lead you both from
9 dreams of judgment to forgiving dreams,
10 and out of pain and fear. They are not
11 new to you, but they are more ideas
12 than rules of thought to you as yet.
13 So now we need to practice them
14 awhile, until they are the rules by
15 which you live. We seek to make them habits
16 now, so you will have them ready, and for
17 ANY need. 3
18
19 T 30 B. Rules for Decision (*N 2029 12:164)
20
21 T 30 B 1. Decisions are continuous. You do not always
22 know when you are making them. But, with
23 a little practice in the ones you recognize,
24 a set begins to form which sees you through
25 the rest. It is not wise to let yourself become

1
Ur inserts “May 22, 1968”
2
Ur has “depends on only this;”
3
Originally “needs” was typed, and the “s” was crossed out.

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(N 12:165)(Ur 1016)
1 preoccupied with every step you take. The proper
2 set, adopted consciously each time you
3 wake, will put you well ahead. And if you
4 find resistance strong and dedication
5 weak, you are not ready. DO NOT FIGHT
6 YOURSELF. But think about the kind of
7 day you want, and tell yourself there is
8 a way by which this very day can
9 happen just like that. Then try
10 again to HAVE the day you want.
11 T 30 B 2. 1. The outlook starts with this:
12 “Today I will make NO
13 decisions by myself.”
14 This means that you are choosing NOT to be the
15 judge of what to do. But it must
16 ALSO mean you will not judge the
17 situations where you will be called upon
18 to make response. For if you judge them,
19 you HAVE set the rules for how you should
20 react to them. And then ANOTHER
21 answer cannot BUT produce confusion
22 and uncertainty AND FEAR. This is your major
23 problem now. You still make up your
24 minds, and THEN decide to ask what you
25 should do. And what you hear may

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(N 12:166)(Ur 1016-1017)
1 not resolve the problem AS YOU SAW IT FIRST.
2 This leads to (1017)831 fear, because it contradicts what
3 you perceive, and so you feel attacked, 4 AND
4 THEREFORE ANGRY. There are rules by which this will not
5 happen. But it does occur, at first, to
6 everyone who listens well.
7
8 T 30 B 3. II. Throughout the day, at any
9 time you think of it, and have a quiet
10 moment for reflection, tell yourself
11 again the kind of day you want; the
12 feelings you would have, the things you
13 WANT to happen to you, and the things you
14 WOULD experience. And say,
15
16 “If I make no decisions for by 5 myself,
17 This is the day that will be GIVEN me.” 6
18
19 These two procedures, practiced well, will serve to
20 let you be directed WITHOUT fear, for
21 opposition will not FIRST arise, and THEN
22 become a problem in itself. But there will
23 still be times when you have judged
24 ALREADY. Now the answer will provoke
25 attack, unless you quickly straighten out

4
Manuscript has a period here, which leaves the next phrase as a sentence fragment. We corrected it to a comma.
5
Manuscript has “(for)” in brackets above “by” an crossed out.
6
Manuscript has no period here, only the quotation marks.

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(N 12:167)(Ur 1017)
1 your mind to WANT an answer that will work.
2 Be certain this has happened, if you feel
3 yourself to be unwilling to sit by, and ask
4 to have the answer GIVEN you. This means you
5 HAVE decided by yourself, AND CANNOT
6 SEE THE QUESTION. Now you need a quick
7 restorative BEFORE you ask.
8
9 T 30 B 4. III. Remember once again the day
10 you want, and recognize that something
11 has occurred which is not part of it. T
12 hen realize that you have asked a
13 question by yourself, and MUST have
14 set an answer in your terms.
15 Then say,
16 “I HAVE no question. I forgot
17 what to decide.”
18 This cancels out the terms which you have set, and
19 lets the ANSWER show you what the
20 question MUST have really been. Try to
21 observe this rule without delay DESPITE
22 your opposition. For you have ALREADY gotten
23 angry, and your fear of being answered
24 in a different way from what YOUR version
25 of the question asks will gain momentum until you

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(N 12:168)(Ur 1017-1018)
1 believe the day you want is one in which you get
2 YOUR answer to your question. And you
3 will not get it, for it would destroy (1018)832
4 the day by robbing you of what you REALLY
5 want. This can be very hard to realize,
6 when once you have decided by yourself
7 the rules which PROMISE you a happy day.
8 But these decisions still can be undone 7 by
9 simple methods which you CAN accept.
10
11 T 30 B 5. IV. If you are so unwilling to
12 receive you cannot even let your QUESTION go,
13 you can begin to change your mind with this:
14
15 “At least I can decide I do
16 not LIKE what I feel now.”
17
18 This much is obvious, and paves the way
19 for the next easy step, which follows
20 next. 8
21
22 T 30 B 6. V. Having decided only that you do
23 not like the way you feel, what could be
24 easier than to continue with:
25 “And so I HOPE I have been wrong.”

7
Ur inserts comma
8
Ur replaces “next” with “this”

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(N 12:169)(Ur 1018)
1 This works AGAINST the sense of opposition, and
2 reminds you that help is not being thrust
3 upon you, but is something that you
4 want and that you need BECAUSE you do not
5 like the way you feel. This tiny opening
6 will be enough to let you go ahead with
7 just a few more steps you need to LET
8 yourself be helped.
9
10 T 30 B 7. VI. Now you have reached the turning point,
11 because it has occurred to you that YOU will gain,
12 if what you have decided is NOT so.
13 Until this point is reached, you will believe
14 your happiness DEPENDS on being right. But
15 this much reason have you now attained;
16 YOU would be better off if you were WRONG.
17 This tiny grain of wisdom will suffice
18 to take you further. You are NOT
19 coerced, but merely hope to have a thing
20 you WANT. And you can say in perfect
21 honesty,
22 “I WANT another way to look at this.”
23 Now you have changed your mind about
24 the day, and have REMEMBERED what you really
25 want. Its PURPOSE has no longer

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(N 12:170)(Ur 1018-1019)
1 been obscured by the insane belief you want
2 it for the goal of being RIGHT when you are
3 WRONG. This is the READINESS for asking, 9
4 brought to your awareness, for you
5 CANNOT be in conflict when you (1019)833 ask for
6 what you want, and SEE that it is this
7 for which you ask.
8
9 T 30 B 8. VII. This final step is but
10 acknowledgment of LACK of opposition to
11 be helped. It is a statement of an open
12 mind, not certain yet, but willing to
13 be shown:
14
15 “Perhaps there IS another way to look
16 at this. What can I LOSE by
17 asking, then?”
18
19 Thus are you made ready for a question
20 that makes sense, and so the ANSWER will make
21 sense as well. Nor will you fight AGAINST
22 it, for you see that it is YOU who can will
23 be helped by it.

9
A comma is typed and so is a forward slash overtyped. We just kept the comma.

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(N 12:171)(Ur 1019)
1 T 30 B 9. It MUST be clear that it is easier
2 to have a happy day if you PREVENT
3 unhappiness from entering at all. But this
4 takes practice in the rules which will
5 PROTECT you from the ravages of fear. When
6 THIS has been achieved, the sorry dream of
7 judgment has FOREVER been undone.
8 But, meanwhile, you have need for practicing
9 the rules for its undoing. Let us,
10 then, consider once again the very first
11 of the decisions which are offered here.
12 We said you can begin a happy day with the
13 determination NOT to make decisions by
14 yourself. This SEEMS to be a free decision
15 in itself. And yet, you CANNOT make
16 decisions by yourself. The only question really is
17 WITH WHAT you choose to make them. That is
18 really all.
19 T 30 B 10. The first rule, then, is not coercion,
20 but a simple statement of a
21 simple fact. You WILL not make decisions
22 by yourself whatever you decide. For
23 they are made with idols or with God.
24 And you ask help of 10 Christ or
25 anti-Christ, and which you choose WILL

10
The word “the” or “their” is typed in here and crossed out.

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(N 12:172)(Ur ---)

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(N 12:179)(Ur 1019-1020)
1 join with you, and tell you what to do. Your day is
2 NOT at random. It is set by what you
3 choose to live it WITH, and HOW the
4 friend whose counsel you have sought perceives
5 your happiness. You ALWAYS ask advice
6 before you can decide ANYTHING. Let THIS
7 be understood, and you can see there cannot BE
8 coercion here, nor grounds for
9 opposition that you may be free. There IS
10 no freedom from what must occur. And
11 if you think there is, you MUST be wrong.(1020)834
12 T 30 B 11. The second rule as well is but a
13 fact. For you and your adviser must
14 AGREE on what you want BEFORE it
15 can occur. It is but this AGREEMENT
16 which permits all things to happen.
17 NOTHING can be caused without some
18 form of union, be it with a dream
19 of judgment or the Voice for God.
20 Decisions cause results BECAUSE they are not
21 made in isolation. They are made
22 by you and your adviser, for yourself, AND
23 FOR THE WORLD AS WELL. The day you want
24 you offer to the world, for it WILL be what
25 you have asked for, and will reinforce the

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(N 12:180)(Ur 1020)
1 rule 11 of your adviser through the world. Whose
2 kingdom is the world for you today? What
3 kind of day will you decide to have?
4 T 30 B 12. It needs but two who would
5 have happiness this day to promise it to
6 all the world. It needs but two to understand
7 that they can not decide alone, to
8 guarantee the joy they asked for will be
9 wholly shared. For they have understood
10 the basic law which makes decision
11 powerful, and gives it all effects
12 that it will ever have. It needs
13 but two. These two are joined before there
14 CAN be a decision. Let this be the
15 one reminder that you keep in mind, and
16 you will have the day you want, and give it
17 to the world by having it yourselves. Your
18 judgment has been lifted from the world
19 by your decision for a happy day. And
20 as you have received so must you give.
21
22
23
24
25 (1021)835

11
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T 30 C. Freedom of Will (*N 2045 12:180)


(N 12:181)(Ur 1021)
1 T 30 C 1. Do 12 you not understand that to oppose the
2 Holy Spirit IS to fight yourself? He tells you but
3 YOUR will; He speaks for YOU. In
4 HIS Divinity is but your own. And all
5 His Knowledge He knows is but YOUR knowledge,
6 saved for YOU, that you may do YOUR
7 will through Him. God ASKS you do your
8 will. He joins with YOU. He did not
9 set His 13 kingdom up alone. And
10 Heaven itself but represents your
11 will, where everything created is for
12 you. No spark of life but was created with
13 your glad consent, as you would have it
14 be. And not one Thought that
15 God has ever had but waited
16 for your blessing to be born. God is no
17 enemy to you. He asks no more than
18 that He hear you call Him Friend.
19 T 30 C 2. How wonderful it is to do your
20 will! For that IS freedom. There is
21 nothing else that ever should be
22 called by freedom's name. UNLESS
23 you do your will, you are NOT free. And
24 would God leave His Son WITHOUT
25 what he has chosen for himself?

12
Ur inserts “May 23, 1968”
13
In the manuscript it is lower case “his” but being a pronoun for God, was probably meant to be capitalized.

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(N 12:182)(Ur 1021)
1 God but ensured that you would never
2 LOSE your will, when He gave you His
3 perfect Answer. Hear It now, that
4 you may be reminded of His Love, and
5 learn YOUR will. God would not
6 have His Son made prisoner to what
7 he does not want. He JOINS with you
8 in willing you be free. And to OPPOSE
9 Him is to make a choice against
10 YOURSELF, and choose that YOU be bound.
11 T 30 C 3. Look once again upon your
12 enemy, the one you chose to hate
13 instead of love. For thus was
14 hatred born into the world, and
15 thus the rule of fear established
16 here. Now hear God speak to you
17 through Him Who is His Voice, and
18 YOURS as well, reminding you
19 that it is NOT your will to hate, and be a
20 prisoner to fear, a slave to death, a
21 LITTLE creature with a LITTLE life. Your
22 will is boundless; it is NOT your will
23 that it be bound. What lies in you
24 has joined with God Himself in all
25 creation's birth. Remember Him Who

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(N 12:183)(Ur 1021-1022)
1 has created you, and through YOUR will created
2 everything.(1022)836
3 T 30 C 4. Not one created thing but
4 gives you thanks, for it is by your will
5 that it was born. No light of
6 Heaven shines except for you, for
7 it was set in Heaven by your will.
8 What cause have you for anger in a
9 world which merely waits YOUR
10 blessing to be free? If YOU be
11 prisoner, then God Himself could
12 not be free. For what is done to
13 him whom God so loves 14 is done
14 to God Himself. Think not HE wills
15 to bind you, Who has made you co-
16 creator of the universe along with Him.
17 He would but KEEP your will
18 forever and forever limitless.
19 T 30 C 5. The world awaits the freedom you
20 will give, when you have recognized that YOU are free.
21 But you will not forgive the world until
22 you have forgiven Him Who GAVE your will
23 to you. For it is BY your will the world is
24 given freedom. Nor can YOU be free
25 APART from Him Whose holy Will you share.

14
1 John 4:11 Beloved, if God so loved us, we also ought to love one another.

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(N 12:184)(Ur 1022)
1 God turns to YOU to ask the world be saved,
2 for 15 by your OWN salvation is it healed.
3 And no-one walks upon the earth but
4 must depend on YOUR decision, that
5 he learn death HAS no power over
6 him because he shares YOUR freedom, as he
7 shares your will. It IS your will to heal
8 him, and because you have decided WITH him, he
9 is healed. And now is God forgiven,
10 for you chose to look upon your brother as
11 a friend.
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1023)837

15
A typed word is crossed out, it is illegible

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T 30 D. Beyond All Idols (*N 2050 12:185)


(N 12:185)(Ur 1023)
1 T 30 D 1. Idols 16 are quite specific. But
2 your will is universal, being
3 limitless. And so it has NO
4 form, nor is content for its
5 expression in the terms of form. Idols
6 are LIMITS; they are the belief that there
7 are FORMS which will bring happiness,
8 and that, BY limiting, is all
9 attained. It is as if you said, “I
10 have no need of everything. This
11 LITTLE thing I want, and it will
12 BE as everything to me.” And this
13 MUST fail to satisfy, because it IS
14 your will that everything be yours.
15 Decide for idols, and you ask for LOSS.
16 Decide for truth, and everything IS yours.
17 T 30 D 2. IT IS NOT FORM YOU SEEK. What
18 form can be a substitute for God the
19 Father's Love? What form can
20 take the place of all the love in the
21 divinity of God the Son? What
22 idol can make two of what
23 IS one? And CAN the limitless
24 be limited? You do not WANT an
25 idol. It is NOT your will to have one. It

16
Ur inserts “May 24, 1968”

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(N 12:186)(Ur 1023)
1 will NOT bestow on you the gift you seek.
2 When you decide upon the FORM of what you
3 want, you LOSE the understanding of its
4 purpose. So you see YOUR will within the
5 idol, thus reducing it to a SPECIFIC
6 form. But this could never BE your
7 will, because what shares in all creation
8 CANNOT be content with SMALL ideas and
9 LITTLE things.
10 T 30 D 3. Behind the search for EVERY
11 idol lies the yearning for completion.
12 Wholeness has no form BECAUSE it is
13 unlimited. To seek a special person
14 or a thing to ADD to you to make
15 yourself complete, can ONLY mean
16 that you believe some FORM is missing.
17 And, by finding THIS, you will achieve
18 completion in a FORM you like. This is the
19 purpose of an idol; that you will not
20 look BEYOND it, to the source of your
21 belief that you ARE incomplete. ONLY
22 if you had sinned could this be so.
23 For sin is the IDEA you are alone, and
24 separated OFF from what is whole. And
25 thus it WOULD be necessary for the

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(N 12:187)(Ur 1023-1024)
1 search for wholeness to be made BEYOND
2 the boundaries of limits on yourself. (1024)838
3 T 30 D 4. It NEVER is the idol that you
4 want. But what you think it OFFERS
5 you, you want indeed, and have the RIGHT
6 to ask for. Nor could it be POSSIBLE
7 it be denied. Your will to be complete
8 IS but God's will, and this is
9 given you BY being His. God knows
10 not form. He CANNOT answer you
11 in terms which have no meaning. And
12 YOUR will could not BE satisfied
13 with empty forms, made but to fill
14 a gap which is not there. It is not this you
15 WANT. Creation gives no SEPARATE
16 person and no SEPARATE thing the power
17 to complete the Son of God. What idol
18 CAN be called upon to give the Son
19 of God what he already HAS?
20 T 30 D 5. Completion is the FUNCTION of
21 God's Son. He has no need to
22 SEEK for it at all. Beyond ALL
23 idols stands his holy will to
24 be but what he IS. For MORE
25 than whole is meaningless. If there were

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(N 12:188)(Ur 1024)
1 change in him; if he could be reduced to
2 ANY form and limited to what is NOT in
3 him, he would not BE as God
4 created him. What idol CAN he
5 need to be himself? For CAN he
6 give a part of him away? What
7 is not whole cannot MAKE whole.
8 But what is REALLY asked for CANNOT
9 be denied. Your will IS granted.
10 NOT in any form that would content
11 you not, but in the whole, completely
12 lovely Thought God holds of you.
13
14
15
16
17
18
19
20
21
22
23
24
25 (1025)839

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(N 12:189)(Ur 1025)
T 30 D 6. Nothing 17 that God knows not
exists. And what He knows exists
forever, changelessly. For thoughts
endure as long as does the mind
that thought of them, and in the Mind of
God there is no ending, nor a time in
which His Thoughts were absent, or
could suffer change. Thoughts are not
born and cannot die. They share the
attributes of their creator, nor have they a
separate life, apart from him. The
thoughts YOU think are in your mind, as
you are in the Mind Which thought of you.
And so there ARE no separate parts in
what exists within God's Mind. It
is forever One, eternally united and
at peace.
T 30 D 7. Thoughts SEEM to come and go.
But all this means is that you are
sometimes AWARE of them, and sometimes
not. An unremembered thought is
born again too YOU when it returns to your
awareness. Yet it did not die when
you forgot it. It was ALWAYS there, but YOU
were unaware of it. The Thought God

17
Ur inserts “May 27, 1968”

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(N 12:190)(Ur 1025)
1 God holds of you is perfectly unchanged
2 by your forgetting. It will ALWAYS be
3 EXACTLY 18 as it was before the time when
4 you forgot, and will be just the same when
5 you remember. And it is the same WITHIN the
6 interval when you forgot. The Thoughts of
7 God are FAR beyond all change, and
8 shine forever. They await not birth.
9 They wait for welcome and remembering.
10 T 30 D 8. The Thought God holds of you
11 is like a star, unchangeable in an
12 eternal sky. So high in Heaven is
13 it set that those outside of Heaven
14 know not it is there. But still and white and
15 lovely it will will it shine through all eternity.
16 There was no time it was not there. No instant
17 when its light grew dimmer or less
18 perfect ever was. Who knows the Father
19 knows this light, for He is the eternal
20 sky which holds it safe, forever
21 lifted up and anchored sure. Its
22 perfect purity does not depend on
23 whether it is seen on earth or not.
24 The sky embraces it, and softly holds it
25 in its perfect place, which is as far

18
Ur does not emphasize this word

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(N 12:191)(Ur 1025-1026)
1 from earth as earth from Heaven. It is not
2 time and the distance nor the time which keeps this
3 star invisible to earth. But those who
4 seek for idols CANNOT know this star
5 is there. (1026)840
6 T 30 D 9. Beyond all idols is the Thought
7 God holds of you. Completely unaffected
8 by the turmoil and the terror of the world, the
9 dreams of birth and death that here are
10 dreamed, the myriad of forms that fear
11 can take, quite undisturbed, the Thought
12 God holds of you remains EXACTLY as
13 It always was. Surrounded by a ???? stillness
14 so complete no sound of battle comes
15 remotely near, It rests in certainty and
16 perfect peace. Here is your ONE reality
17 kept safe, completely unaware of all the
18 world that worships idols, and that knows
19 not God. In perfect sureness of Its
20 changelessness and of Its rest in Its
21 eternal home, the Thought God holds of
22 you has never left the Mind of Its Creator,
23 Whom It knows as Its Creator knows
24 that It is there.
25 T 30 D 10. Where could the Thought God holds of

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(N 12:192)(Ur 1026-1027)
1 you EXIST but where you are? Is your reality
2 a thing APART from you, and in a world which your
3 reality knows NOTHING of? Outside
4 you there IS no eternal sky, no changeless
5 star, and NO reality. The Mind of
6 Heaven's Son in Heaven is, for there the
7 Mind of Father and of Son joined in
8 creation which can HAVE no end. You
9 have not two realities, but One. Nor can you be
10 AWARE of more than one. An idol OR
11 the Thought God holds of you is your
12 reality. Forget not, then, that idols
13 MUST keep hidden what you are, NOT
14 from the Mind of God, but from your own. The
15 star shines still; the sky has never
16 changed. But you, the holy Son of God
17 Himself, is are unaware of his your reality.
18
19
20
21
22
23
24
25 (1027)841
26

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T 30 E. The Truth Behind Illusions (*N 2058 12:193)


(N 12:193)(Ur 1027)
1 T 30 E 1. You 19 WILL attack what does not
2 satisfy, and thus you will not see you made it
3 up. You ALWAYS fight illusions. For the truth
4 behind them is so lovely and so still
5 in loving gentleness, were you AWARE of
6 it, you would forget defensiveness
7 entirely, and rush to its embrace.
8 The truth could never BE attacked.
9 And this you knew when you made idols.
10 They were made that this might
11 be forgotten. You attack but FALSE
12 ideas, and NEVER truthful ones. All
13 idols ARE the false ideas you made to
14 fill the gap you think arose between
15 yourself and what is true. And you
16 attack them for the things you think they
17 REPRESENT. What lies BEYOND them cannot
18 BE attacked.
19 T 30 E 2. The wearying, dissatisfying gods
20 you made are blown-up children's toys.
21 A child IS frightened when a
22 wooden head springs up as a closed
23 box is opened suddenly. Or when
24 a soft and silent wooly bear begins
25 to squeak as he takes hold of it.

19
Ur inserts May 31, 1968”

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(N 12:194)(Ur 1027)
1 The rules he made for boxes and for bears
2 have failed him, and have broken his control
3 of what surrounds him. And he is afraid
4 because he thought the rules PROTECTED him.
5 Now must he learn the boxes and the bears
6 did NOT deceive him, broke no ??
7 rules, nor mean his world is made
8 chaotic and unsafe. HE WAS MISTAKEN.
9 He misunderstood what MADE him
10 safe, and thought that it had left.
11 T 30 E 3. The gap that is not there is filled
12 with toys in countless forms. And each one
13 seems to break the rules you set for it.
14 It never WAS the thing you thought. It
15 MUST appear to break your rules for
16 safety, since the RULES are wrong.
17 But YOU are not endangered. You
18 can laugh at popping heads and
19 squeaking toys, as does the child who
20 learns they are no threat to him. But
21 while he likes to play with them, he
22 still perceives them as obeying rules
23 he made for his enjoyment. So there
24 still are rules which they can seem to
25 break, and frighten him. Yet IS he at the

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(N 12:195)(Ur 1027-1028)
1 mercy of his toys? And CAN they represent a
2 threat to him? (1028)842
3 T 30 E 4. Reality observes the laws of God, and
4 NOT the rules you set. It is His laws that 20
5 GUARANTEE your safety. All illusions that you
6 believe about yourself obey NO laws.
7 They seem to dance a little while, according
8 to the rules you set for them. But then they
9 fall, and cannot rise again. They
10 are but toys, my children. Do not
11 grieve for them. Their dancing never
12 brought you joy, and never will. but neither
13 were they things to frighten you, or 21 make
14 make you safe if they obeyed your rules.
15 They must be neither cherished NOR
16 attacked, but merely looked upon as
17 children's toys, without a SINGLE
18 meaning of their own. See ONE in them, and you will
19 see them all. See NONE in them, and they
20 will touch you not.
21 T 30 E 5. Appearances deceive BECAUSE they are
22 appearances, and not reality. Dwell not
23 on them in ANY form. They but
24 OBSCURE reality. And they bring fear
25 BECAUSE they hide the truth. Do not attack

20
Ur replaces “that” with “which”
21
Ur replaces “or” with “nor”

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(N 12:196)(Ur 1028)
1 what you have made to LET you be deceived. For
2 thus you prove that you HAVE BEEN deceived.
3 Attack HAS power to make illusions real.
4 Yet what it makes is nothing. Who
5 could be made fearful by a power
6 that can have no REAL effects at all?
7 What could it BE but an illusion,
8 making things appear like to itself?
9 Look calmly at its toys, and understand
10 that they are idols which but dance to
11 vain desires. Give them not your worship,
12 for they are not there. But this is EQUALLY
13 forgotten in attack.
14 T 30 E 6. God's Son needs NO defense
15 against his dreams. His idols do
16 not threaten him at all. His ONE
17 mistake is that he thinks them real. What
18 can the power of illusions DO? Appearances
19 can but deceive the mind that WANTS
20 to be deceived. And you can make a
21 simple choice that will forever place
22 you far BEYOND deception. 22 You need not
23 concern yourself with HOW this will be done,
24 for this you CANNOT understand. But you WILL
25 understand that mighty changes have been

22
Originally typed “perception” handwriting changes it to “deception.”

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(N 12:197)(Ur 1028-1029)
1 quickly brought about, when you decide one
2 very simple thing; you do not WANT
3 whatever you believe an idol gives. For
4 thus the Son of God declares that he
5 is free of idols. And thus IS he free. (1029)843
6 T 30 E 7. Salvation is a paradox indeed!
7 What could it be EXCEPT a
8 happy dream? For you are asked but
9 to forgive all things that no-one
10 ever did; to overlook what is not
11 there; and not to look upon the unreal as
12 reality. You are but asked to let
13 your will be done, and seek no longer
14 for the things you do not want. And
15 you are asked to let yourself be free
16 of all the dreams of what you never
17 were, and seek no more to substitute
18 the strength of idle wishes for the Will
19 of God. Here does the dream of separation
20 start to fade and disappear. For
21 here the gap that is not there begins to
22 be perceived without the toys of terror
23 that you made.
24 T 30 E 8. No more than this is asked. Be
25 glad indeed salvation asks so little,

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(N 12:198)(Ur 1029-1030)
1 NOT so much. It asks for NOTHING in
2 reality. And even in illusions it but
3 asks forgiveness be the substitute for
4 fear. Such is the ONLY rule for
5 happy dreams. The gap is emptied of
6 the toys of fear, and then its
7 unreality is plain. Dreams are for
8 nothing. And the Son of God CAN
9 have no need of them. They offer
10 him no single thing that he
11 could ever want. He is
12 DELIVERED from illusions by his will, and
13 but restored to what he IS. What
14 could God's plan for his
15 salvation BE, except a means to
16 give him to Himself?
17
18
19
20
21
22
23
24
25 (1030)844

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T 30 F. The Only Purpose (*N 2064 12:199)


(N 12:199)(Ur 1030)
1 T 30 F 1. The 23 real world is the state of mind in
2 which the ONLY purpose of the world is seen
3 to be forgiveness. Fear is NOT its goal, and
4 the ESCAPE from guilt becomes its aim. The
5 VALUE of forgiveness is perceived, and TAKES
6 THE PLACE of idols, which are sought
7 no longer, for their “gifts” are not held
8 dear. No rules are idly set, and no
9 demands are made of anyone or
10 anything to twist and fit into the dream
11 of fear. Instead, there is a wish to
12 understand all things created as they
13 really are. And it is recognized that
14 all things must be FIRST forgiven, and
15 THEN understood. Here, it is thought
16 that understanding is ACQUIRED by attack.
17 There it is clear that BY attack is
18 understanding LOST.
19 T 30 F 2. The folly of pursuing guilt as
20 GOAL is fully recognized. And idols
21 are not wanted there, for guilt is
22 recognized as the sole cause of pain in
23 any form. No-one is tempted by its
24 vain appeal, for suffering and death have
25 been perceived as things unwanted, 24 and

23
Ur inserts “June 3, 1968”
24
Ur changes “unwanted” to “NOT wanted”

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(N 12:200)(Ur 1030-1031)
1 not striven FOR. The possibility of freedom has
2 been grasped and welcomed, and the means by which
3 it can be gained can now be understood.
4 The world becomes a place of hope, because
5 its only purpose is to BE a place
6 where hope of happiness can be
7 fulfilled. And no-one stands outside
8 this hope, because the world has been
9 united in belief the purpose of the world
10 is one which all must SHARE, if hope
11 be more than just a dream.
12 T 30 F 3. Not yet is Heaven quite
13 remembered, for the purpose of forgiveness
14 still remains. Yet everyone is
15 certain he will go BEYOND forgiveness,
16 and he but remains until it is made
17 perfect in himself. He has no wish for
18 anything but this. And fear has
19 dropped away, because he is united in
20 his purpose with HIMSELF. There is a
21 hope of happiness in him so sure
22 and constant he can barely stay,
23 and wait a little longer with his feet still
24 touching earth. Yet is he glad to
25 wait 'til every hand is joined, and

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(N 12:201)(Ur 1030-1031)
1 every heart made ready to arise and
2 go with him. For thus is HE made
3 ready for the step in which is all forgiveness
4 left behind. (1031)845
5 T 30 F 4. The final step is God's, because
6 it is but God Who could create a
7 perfect Son, and share His Fatherhood
8 with him. No-one outside of Heaven
9 knows how this can be. For understanding
10 this is Heaven itself. Even the real world
11 has a purpose still beneath creation
12 and eternity. But fear is gone, because its
13 purpose is forgiveness, NOT idolatry. And
14 so is Heaven's Son prepared to be Himself,
15 and to remember that the Son of God knows
16 everything his Father understands, and
17 understands it perfectly with Him. The real
18 world still falls short of this, for this is
19 God's Own Purpose; ONLY His, and yet
20 completely shared and perfectly fulfilled.
21 T 30 F 5. The real world is a state in which
22 the mind has learned how easily ?? all 25 idols
23 go when they are still perceived, but
24 wanted not. How willingly the mind can
25 let them go when it has understood

25
Ur changes “all” to “do”

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(N 12:202)(Ur 1031)
1 that idols are nothing and nowhere, AND ARE
2 PURPOSELESS. For only then can guilt and sin
3 be seen WITHOUT a purpose, and as
4 meaningless. Thus is the real world's purpose
5 gently brought into awareness, to REPLACE the
6 goal of sin and guilt. And all that stood
7 BETWEEN his image of himself and what he IS 26
8 forgiveness washes joyfully away. Yet
9 God need not create His Son AGAIN, that
10 what is his be given BACK to him. The
11 gap between your brother and yourself was never there.
12 And what the Son of God knew in creation
13 he MUST know again.
14 T 30 F 6. When brothers join in purpose in the
15 world of fear, they stand ALREADY at
16 the edge of the real world. Perhaps they still
17 look back, and think they see an idol
18 that they want. Yet has their path
19 been surely set AWAY from idols toward
20 reality, for when they joined their hands,
21 it was Christ's hand they took. And
22 they WILL look on Him Whose hand they
23 hold. The face of Christ is looked upon
24 BEFORE the Father is remembered. For He
25 MUST be unremembered 'til His Son has

26
Ur renders this line as “BETWEEN your image of yourself and what you are”

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(N 12:203)(Ur 1031-1032)
1 reached BEYOND forgiveness to the Love of God.
2 Yet is the love of Christ accepted first.
3 And THEN will come the knowledge They are One.
4 How light and easy is the step across the narrow
5 boundaries of the world of fear, when you have
6 RECOGNIZED Whose hand you hold! (1032)846
7 T 30 F 7. Within your hand is everything you need
8 to walk with perfect confidence away from
9 fear forever. And to go straight on, and
10 quickly reach the gate of Heaven itself.
11 For He Whose hand you hold was waiting
12 but for you to join Him. Now that you have
13 come, would HE delay in showing you the
14 way that He must walk with you? His
15 blessing lies on you as surely as His
16 Father's Love rests upon Him. His
17 gratitude to you is past your understanding,
18 for you have enabled Him to rise from chains,
19 and go with you TOGETHER to His Father's house.
20 An ancient hate is passing from the world,
21 and with it goes ALL hatred and ALL fear.
22 Look back no longer, for what lies
23 ahead is all you EVER wanted in your hearts.
24 T 30 F 8. Give up the world! But NOT to
25 sacrifice. You never WANTED it. What

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(N 12:204)(Ur 1032)
1 happiness have you sought here that did not
2 bring you pain? What moment of content
3 has not been bought at fearful
4 price in coins of suffering? Joy HAS
5 no cost. It is your sacred right. And
6 what you pay for is NOT happiness. Be
7 speeded on your way by honesty, and
8 let not your experiences here deceive
9 in retrospect. They were NOT free from
10 bitter cost and joyless consequence. Do
11 not look back except in honesty. And
12 when an idol tempts you, think of this; there
13 never was a time an idol brought you
14 ANYTHING except the “gift” of guilt.
15 Not one was bought EXCEPT at cost of
16 pain. Nor was it ever paid by you alone.
17 T 30 F 9. Be merciful unto your brother, then.
18 And do not choose an idol thoughtlessly,
19 remembering that he will pay the cost
20 as well as you. For HE will be delayed
21 when you look back, and YOU will not
22 perceive Whose loving hand you hold. Look
23 forward, then, and walk in confidence,
24 with uplifted happy hearts that beat in
25 hope and do not pound in fear.

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(N 12:205)(Ur 1032)
1 The Will of God forever lies in those whose
2 hands are joined. UNTIL they joined,
3 they thought He was their enemy. But
4 when they joined and SHARED a purpose,
5 they were free to learn their will is one.
6 And thus the Will of God MUST reach
7 to their awareness. Nor can they forget
8 for long that It is but their own.
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1033)847

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T 30 G. The Justification for Forgiveness (*N 2072 12:207)


(N 12:206)(Ur 1033)
1 T 30 G 1. Anger 27 is NEVER justified.
2 Attack has NO foundation. It is
3 here escape from fear begins, and
4 will be made complete. Here is the
5 real world given in exchange for
6 dreams of terror. For it is on this
7 forgiveness rests, AND IS BUT NATURAL.
8 You are NOT asked to offer pardon where
9 attack is due, and WOULD be justified.
10 For this would mean that you forgive
11 a sin by overlooking what is
12 REALLY there. THIS IS NOT PARDON, 28 for
13 it would assume that, by responding
14 in a way which is NOT justified, your
15 PARDON will become the ANSWER 29 to attack
16 which HAS been made. And thus is
17 pardon inappropriate, by being granted
18 where it is NOT due.
19 T 30 G 2. Pardon is ALWAYS justified, and
20 has a sure foundation. You do
21 NOT forgive the unforgivable, nor
22 overlook a REAL attack that calls
23 for punishment. Salvation does
24 not lie in being asked to make
25 unnatural responses, which are inappropriate

27
Ur inserts “June 7, 1968”
28
Ur has a sentence break here
29
Ur does not emphasize this word

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(N 12:207)(Ur 1033)
1 to what is real. Instead, it merely asks
2 that you respond appropriately to what
3 is NOT real, by not perceiving what has
4 not occurred. If pardon WERE unjustified,
5 you WOULD be asked to sacrifice your
6 rights when you return forgiveness
7 for attack. But you are merely asked
8 to see forgiveness as the NATURAL reaction
9 to distress which rests on error, and
10 thus calls for help. Forgiveness is the
11 ONLY sane response. It KEEPS your
12 rights from being lost to you.
13 T 30 G 3. This understanding is the ONLY change
14 that lets the real world rise to take the
15 place of dreams of terror. Fear
16 can not ARISE unless attack is
17 justified. And if it HAD a
18 real foundation, pardon could have
19 none. The real world is achieved when
20 you perceive the basis of FORGIVENESS is
21 quite real and fully justified. While you
22 regard it as a gift unwarranted, it
23 MUST uphold the guilt you would “forgive.”
24 Unjustified forgiveness IS attack, 30 and this
25 is all the world can ever give. It

30
Ur has a full sentence break here

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(N 12:208)(Ur 1033-1034)
1 pardons “sinners” sometimes, but remains
2 AWARE that they have sinned. And so
3 they do not MERIT the forgiveness that it gives. (1034)848
4 T 30 G 4. This is the false forgiveness which the
5 world employs to KEEP the sense of 31 sin
6 alive. And recognizing God is just, it
7 seems impossible His pardon COULD
8 be real. Thus is the fear of God the
9 sure result of seeing pardon as
10 unmerited. No-one who sees himself
11 as guilty CAN avoid the fear of God.
12 But he is SAVED from this dilemma if
13 HE can forgive. The mind MUST think
14 of its Creator as it looks upon
15 itself. If you can see your brother
16 MERITS pardon, you have learned forgiveness
17 is YOUR right, as much as his. Nor
18 will you think that God intends for
19 you a fearful judgment which your
20 brother does not merit. For it is the
21 truth that you CAN merit neither
22 more nor less than he.
23
24
25 (1035)849

31
Originally typed “senseless” it is crossed out and harndwriting changes it to “sense of”

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(N 12:209)(Ur 1035)
1 T 30 G 5. Forgiveness 32 RECOGNIZED as merited
2 will heal. It gives the miracle its strength
3 to OVERLOOK illusions. This is how you learn
4 that you must be forgiven too. There CAN
5 be no appearance that can NOT be
6 overlooked. For, if there were, it would
7 be necessary FIRST there be some sin which
8 stands BEYOND forgiveness. There would
9 be an error that is MORE than a
10 mistake; a special FORM of error, which
11 remains unchangeable, eternal, and
12 beyond correction or escape. There would
13 be one mistake which had the power to
14 UNDO creation, and to make a world which
15 could REPLACE it and DESTROY the Will of
16 God. Only if this were possible could there
17 be SOME appearances which could
18 withstand the miracle, and NOT be healed by it.
19 T 30 G 6. There is no surer proof idolatry is
20 what you wish than a belief there are
21 some forms of sickness and of joylessness
22 forgiveness CANNOT cure. This means that
23 you prefer to keep SOME idols, and are
24 not prepared, as yet, to let ALL idols
25 go. And thus you think that SOME

32
Ur inserts “June 10, 1968”

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(N 12:210)(Ur 1035)
1 appearances are real, and not appearances
2 at all. Be not deceived about the MEANING
3 of a fixed belief that SOME appearances are
4 harder to look past than others are. It
5 ALWAYS means you think forgiveness must
6 be limited. And you have set a goal
7 of partial pardon and a limited
8 escape from guilt FOR YOU. What can
9 this be, except a false forgiveness of
10 YOURSELF, and everyone who seems
11 APART from you?
12 T 30 G 7. It MUST be true the miracle
13 can heal ALL forms of sickness, or
14 it CANNOT HEAL. Its purpose cannot
15 be to judge which FORMS are real, and
16 which APPEARANCES are true. If one
17 appearance must remain APART from
18 healing, one illusion must be part
19 of truth. And you could NOT escape
20 all guilt, but only SOME of it.
21 You must forgive God's Son ENTIRELY.
22 Or you will keep an image of yourself
23 that is not whole, and will remain afraid
24 to look within, and find escape from EVERY
25 idol there. Salvation rests on faith there

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(N 12:211)(Ur 1035-1036)
1 CANNOT be some forms of guilt which you can
2 NOT forgive. And so there cannot be
3 appearances which have replaced the truth
4 about God's Son. (1036)850
5 T 30 G 8. Look on your brother with the willingness
6 to see him as he is. And do not keep
7 a part of him outside your willingness
8 that he be healed. To heal is to make
9 whole. And what is whole can HAVE
10 no missing parts that have been
11 kept outside. Forgiveness rests on
12 recognizing this, and being GLAD there
13 cannot be some forms of sickness which
14 the miracle must LACK the power to heal.
15 God's Son is perfect, or he cannot be God's
16 Son. Nor will you KNOW him, if you
17 think he does not merit the escape from
18 guilt in ALL its forms and ALL its
19 consequence. There IS no way to think of
20 him but this, if you would know the truth
21 about yourself:
22 “I thank you, Father, for your
23 perfect Son, and in his glory will I
24 see my own.”

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(N 12:212)(Ur 1036)
1 T 30 G 9. Here is the joyful statement that
2 there are NO forms of evil which can overcome
3 the Will of God; the glad acknowledgment
4 that guilt has NOT succeeded, by your
5 wish, to make illusions real. And what
6 is this, except a simple statement of the
7 truth? Look on your brother with this hope
8 in you, and you will understand he COULD not
9 make an error that could change the
10 truth in him. It is NOT difficult to
11 overlook mistakes that have been given
12 no effects. But what you see as
13 having power to make an idol of the Son of
14 God, you will NOT pardon. For he has
15 become to you a graven image, and a sign
16 of death. Is THIS your Savior? Is his
17 Father WRONG about His Son? Or have
18 YOU been deceived in him who has been
19 given you to heal for YOUR salvation and deliverance?
20
21
22
23
24
25 (1037)851

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T 30 H. The New Interpretation (*N 2078 12:213)


(N 12:213)(Ur 1037)
1 T 30 H 1. Would 33 God have left the meaning
2 of the world to YOUR interpretation? If He
3 had, it HAS no meaning. For it
4 cannot be that meaning changes
5 constantly, and yet is true. The
6 Holy Spirit looks upon the world as with
7 ONE purpose, changelessly established.
8 And NO situation can affect its aim,
9 but MUST be in accord with it. For
10 ONLY if its aim could change
11 with every situation could each one be
12 OPEN to interpretation which is different
13 every time you think of it. You ADD an
14 element into the script you write for every
15 minute in the day, and all that happens
16 now means something else. You TAKE
17 AWAY another element, and every meaning
18 shifts accordingly.
19 T 30 H 2. What do your scripts reflect
20 except your plans for what the day
21 SHOULD be? And thus you judge
22 disaster and success, advance, retreat,
23 and gain and loss. These judgments all are
24 made according to the roles the script
25 assigns. The fact they have no meaning in

33
Ur inserts “June 13, 1968”

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(N 12:214)(Ur 1037)
1 themselves is DEMONSTRATED by the ease with
2 which these labels change with other judgments
3 made on different aspects of experience.
4 And then, in looking back, you think you
5 see ANOTHER meaning in what went
6 before. What have you really done, except to
7 show there WAS no meaning there 34? And
8 YOU assigned a meaning in the light of
9 goals that change, with EVERY meaning
10 shifting as they change.
11 T 30 H 3. Only a CONSTANT purpose
12 can endow events with stable meaning.
13 But it must ACCORD ONE MEANING
14 TO THEM ALL. If they are given
15 DIFFERENT meanings, it MUST mean that
16 they reflect but different purposes, and
17 this is ALL the meaning that they have.
18 Can this BE meaning? Can confusion
19 BE what meaning means? Perception
20 CANNOT be in constant flux, and
21 make allowance for stability of
22 meaning ANYWHERE. Fear is a
23 judgment NEVER justified. Its
24 presence has no meaning but to
25 show you wrote a fearful script, and

34
The question mark is not in the original manuscript.

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(N 12:215)(Ur 1037-1038)
1 are afraid accordingly. But NOT because the
2 thing you fear has fearful meaning in itself.(1038)852
3 T 30 H 4. A common purpose is the ONLY
4 means whereby perception can be stabilized,
5 and ONE interpretation given to the world
6 and all experiences here. In this shared
7 purpose is one meaning shared by
8 everyone and everything you see. You do
9 not have to judge, for you have learned one
10 meaning has been GIVEN everything,
11 and you are GLAD to see it everywhere.
12 It cannot change BECAUSE you would
13 perceive it everywhere, unchanged by
14 circumstance. And so you OFFER it
15 to all events, and LET them offer you
16 stability. Escape from judgment simply
17 lies in this; - All things have but one
18 purpose, which you share with all the world.
19 And nothing IN the world can BE
20 opposed to it, for it belongs TO everything,
21 as it belongs to you.
22 T 30 H 5. In SINGLE purpose is the end of all
23 ideas of sacrifice, which MUST assume a
24 DIFFERENT purpose for the one who gains and

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(N 12:216)(Ur 1038)
1 him who loses. There could BE no thought of
2 sacrifice apart from this idea. And it IS
3 this idea of different goals which makes
4 perception shift and meaning change.
5 In one united goal does this become
6 impossible, for your AGREEMENT makes
7 interpretation last stabilize and last.
8 How can communication REALLY be
9 established, while the symbols which are
10 used mean different things? The Holy Spirit's
11 goal gives ONE interpretation,
12 meaningful to you AND to your brother. Thus
13 can you communicate with him, and he with you. In
14 symbols which you BOTH can understand, the sacrifice of
15 meaning is undone.
16 T 30 H 6. All sacrifice entails the LOSS of
17 your ability to see relationships AMONG
18 events. And, looked at SEPARATELY,
19 they HAVE no meaning. For there IS 35 no
20 light by which they can be seen and
21 understood. They HAVE no purpose.
22 And what they are FOR cannot BE
23 seen. In any thought of loss there
24 IS no meaning. No-one has agreed
25 with you on what it means. It is a part

35
Ur does not emphasize this word

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(N 12:217)(Ur 1038-1039)
1 of a distorted script, which cannot be interpreted
2 with meaning. It must be forever
3 unintelligible. This is NOT communication.
4 Your dark dreams are but the senseless,
5 isolated scripts you write in sleep. Look
6 not to separate dreams for meaning. ONLY
7 dreams of pardon can be shared. They
8 mean the same for BOTH of you.(1039)853
9 T 30 H 7. Do not interpret out of
10 solitude, for what you see means
11 nothing. It will shift in what it
12 stands for, and you will believe the world
13 is an uncertain place, in which you walk in
14 danger and uncertainty. It is but your INTERPRETATIONS
15 which are lacking in stability. And they
16 are NOT in line with what you really are. This is
17 a state so seemingly unsafe that
18 fear MUST rise. Do not continue thus,
19 my brothers. We have ONE Interpreter. 36 And
20 through His use of symbols are we
21 joined, so that they mean the same to
22 ALL of us. Our common language
23 lets us speak to all our brothers, and
24 to understand with them forgiveness has been given
25 to us all, and thus we CAN communicate again.(1040)854

36
Originally spelled “Interpretor”

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T 30 I. Changeless Reality (*N 2083 12:218)


(N 12:218)(Ur 1040)
1 T 30 I 1. Appearances 37 deceive BUT CAN BE CHANGED.
2 Reality is changeless. It does not
3 deceive at all. And if you fail to see
4 BEYOND appearances, you ARE deceived. For
5 everything you see will change, and yet
6 you thought it real before, and now you
7 think it real again. Reality is thus
8 reduced to form, and CAPABLE of change.
9 Reality is changeless. It is this that MAKES
10 it real, and KEEPS it separate from all
11 appearances. It MUST transcend
12 all form to be itself. It CANNOT
13 change. The miracle is means to demonstrate
14 that ALL appearances can change BECAUSE
15 they are appearances, and CANNOT have the changelessness
16 reality entails. The miracle attests salvation FROM
17 appearances by SHOWING they can change.
18 T 30 I 2. Your brother has a changelessness
19 in him beyond appearance and deception
20 both. It is obscured by changing
21 views of him which you PERCEIVE as his reality.
22 The happy dream about him takes the
23 form of the appearance of his perfect
24 health; his perfect freedom from all
25 forms of lack; and safety from disaster

37
Ur inserts “June 17, 1968”

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(N 12:219)(Ur 1040)
1 of all kinds. The miracle is proof he is not
2 bound by loss or suffering in any form
3 BECAUSE IT CAN SO EASILY BE CHANGED.
4 This demonstrates that it was never real,
5 and COULD not stem from his reality. For
6 that is changeless, and has no effects
7 which anything in Heaven or on earth could
8 ever alter. But appearances are shown to
9 be unreal BECAUSE they change.
10 T 30 I 3. What is temptation but a
11 wish to make illusions real? It does
12 not SEEM to be the wish that NO reality
13 be so. But it IS an assertion that
14 some FORMS of idols have a powerful
15 appeal which makes them HARDER to resist than
16 those you would not WANT to have reality.
17 Temptation, then, is nothing more than this; --
18 a prayer the miracle touch not some
19 dreams, but KEEP their unreality obscure,
20 and GIVE to them reality instead. And
21 Heaven gives no answer to the prayer,
22 nor CAN the miracle be given you to
23 heal appearances you do not like.
24 YOU HAVE ESTABLISHED LIMITS. What you ask IS
25 given you, 38 but not of God Who knows no

38
Matthew 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

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(N 12:220)(Ur 1040-1041)
1 limits. YOU have limited YOURSELF.(1041)855
2 T 30 I 4. Reality is changeless. Miracles but
3 show what you have interposed BETWEEN reality
4 and your awareness is unreal, and does not interfere
5 at all. The cost of the belief there must be
6 some appearances BEYOND the hope of
7 change is that the miracle can not
8 come forth from you consistently. For you
9 have ASKED it be withheld from power
10 to heal all dreams. There is no miracle
11 you cannot have when you DESIRE healing. But
12 there is no miracle that CAN be given you
13 UNLESS you want it. CHOOSE what you
14 would heal, and He Who gives all
15 miracles has not been given freedom
16 to bestow His gifts upon God's Son.
17 When he is tempted, he DENIES reality.
18 And he becomes the willing slave of what he
19 chose instead.
20 T 30 I 5. BECAUSE reality is changeless is a
21 miracle already there to heal all things
22 that change, and offer them 39 to you to see in
23 happy form, devoid of fear. It
24 WILL be given you to look upon your brother
25 thus. But NOT while you would have

39
The Urtext manuscript has “it” which is grammatically incorrect. Both the Notes and the HLC have “them” which appears correct.

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(N 12:221)(Ur 1041)
1 it otherwise in some respects. For this but
2 means you would not have him healed and whole.
3 The Christ in him is perfect. Is it this that
4 you would look upon? Then let there be
5 no dreams about him that you would
6 PREFER to seeing this. And you WILL see
7 the Christ in him because you LET Him come to
8 you. And when He has appeared to
9 you, you will be certain you are like
10 Him, for He is the changeless in your
11 brother AND in you.
12 T 30 I 6. This will you look upon, when you
13 decide there is not one appearance you would
14 hold in place of what your brother really
15 IS. Let no temptation to prefer a
16 dream allow uncertainty to enter here.
17 Be not made guilty and afraid when
18 you are tempted by a dream of what
19 he is. But do not give it power to
20 REPLACE the changeless in him in your sight
21 of him. There is no false appearance
22 but will fade, if you request a
23 miracle instead. There is no pain from
24 which he is not free, if you would have him be
25 but what he is. Why should you fear to see

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(N 12:222)(Ur 1041)
1 the Christ in him? You but behold yourself
2 in what you see. As he is healed are YOU
3 made free of guilt, and his appearance IS
4 your own to you. 40
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1042)856

40
Chapter 30 proofed 8/4/07

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A Course in Miracles Volume I Chapter 31 Shorthand Notes Transcript

Table of Contents
according to Urtext and Notes page references

CHAPTER - 31 - THE SIMPLICITY OF SALVATION .................................................................................... 1


T 31 A. INTRODUCTION (*N 2088 12:223)........................................................................................... 1
(N 12:223) (Ur 1042) ....................................................................................................................... 1
(N 12:224) (Ur 1042) ....................................................................................................................... 2
(N 12:225)(Ur 1042-1043) ............................................................................................................... 3
(N 12:226) (Ur 1043) ....................................................................................................................... 4
(N 12:227) (Ur 1043-1044) .............................................................................................................. 5
(N 12:228) (Ur 1044) ....................................................................................................................... 6
(N 12:229) (Ur 1044-1045) .............................................................................................................. 7
(N 12:230) (Ur 1045) ....................................................................................................................... 8
T 31 B. THE ILLUSION OF AN ENEMY (*N 2097 12:232) ..................................................................... 9
(N 12:232)(Urtext 1046) ................................................................................................................ 10
(N 12:233) (Ur 1046) ..................................................................................................................... 11
(N 12:234) (Ur 1046-1047) ............................................................................................................ 12
(N 12:235) (Ur 1047) ..................................................................................................................... 13
(N 12:236) (Ur 1047 - 1048) .......................................................................................................... 14
(N 12:237) (Ur 1048) ..................................................................................................................... 15
(N 12:238) (Ur 1048 - 1049) .......................................................................................................... 16
(N 12:239) (Ur 1049) ..................................................................................................................... 17
T 31 C. THE SELF-ACCUSED (*N 2105 12:240)................................................................................. 18
(N 12:240) (Ur 1050) ..................................................................................................................... 18
(N 12:241) (Ur 1050) ..................................................................................................................... 19
(N 12:242) (Ur 1050 - 1051) .......................................................................................................... 20
(N 12:243) (Ur 1051) ..................................................................................................................... 21
(N 12:244) (Ur 1051) ..................................................................................................................... 22
T 31 D. THE REAL ALTERNATIVE (*N 2109 12:245) ........................................................................ 23
(N 12:245) (Ur 1052) ..................................................................................................................... 23
(N 12:246) (Ur 1052) ..................................................................................................................... 24
(N 12:247) (Ur 1052 - 1053) .......................................................................................................... 25
(N 12:248) (Ur 1053) ..................................................................................................................... 26
(N 12:249) (Ur 1053 - 1054) .......................................................................................................... 27
(N 12:250) (Ur 1054) ..................................................................................................................... 28
(N 12:251) (Ur 1054) ..................................................................................................................... 29
T 31 E. SELF-CONCEPT VERSUS SELF (*N 2117 12:252) .................................................................. 30
(N 12:252) (Ur 1055) ..................................................................................................................... 30
(N 12:253) (Ur 1055) ..................................................................................................................... 31
(N 12:254) (Ur 1055 - 1056) .......................................................................................................... 32
(N 12:255) (Ur 1056) ..................................................................................................................... 33
(N 12:256) (Ur 1056 - 1057) .......................................................................................................... 34
(N 12:257) (Ur 1057) ..................................................................................................................... 35
(N 12:258) (Ur 1057 - 1058) .......................................................................................................... 36
(N 12:259) (Ur 1058) ..................................................................................................................... 37
(N 12:260) (Ur 1058 - 1059) .......................................................................................................... 38
(N 12:261) (Ur 1059) ..................................................................................................................... 39
(N 12:262) (Ur 1059 - 1060) .......................................................................................................... 40
(N 12:263) (Ur 1060) ..................................................................................................................... 41
T 31 F. RECOGNIZING THE SPIRIT (*N 2129 12:264)........................................................................ 42

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(N 12:264) (Ur 1061) ..................................................................................................................... 42


(N 12:265) (Ur 1061) ..................................................................................................................... 43
(N 12:266) (Ur 1061 - 1062) .......................................................................................................... 44
(N 12:267) (Ur 1062) ..................................................................................................................... 45
(N 12:268) (Ur 1062) ..................................................................................................................... 46
T 31 G. THE SAVIOR’S VISION (*N 2133 12:268).............................................................................. 47
(N 12:269) (Ur 1063) ..................................................................................................................... 47
(N 12:270) (Ur 1063) ..................................................................................................................... 48
(N 12:271) (Ur 1063 - 1064) .......................................................................................................... 49
(N 12:272) (Ur 1064) ..................................................................................................................... 50
(N 12:273) (Ur 1064) ..................................................................................................................... 51
(N 12:274) (Ur 1065) ..................................................................................................................... 52
(N 12:275) (Ur 1065) ..................................................................................................................... 53
(N 12:276) (Ur 1065 - 1066) .......................................................................................................... 54
(N 12:277) (Ur 1066) ..................................................................................................................... 55
(N 12:278) (Ur 1066 - 1067) .......................................................................................................... 56
(N 12:279) (Ur 1067) ..................................................................................................................... 57
(N 12:280) (Ur 1068) ..................................................................................................................... 58
T 31 H. CHOOSE ONCE AGAIN........................................................................................................... 59
(N 12:281) (Ur 1068) ..................................................................................................................... 59
(N 12:282) (Ur 1068) ..................................................................................................................... 60
(N 12:283) (Ur 1069) ..................................................................................................................... 61
(N 12:284) (Ur 1069) ..................................................................................................................... 62
(N 12:285) (Ur 1069 - 1070) .......................................................................................................... 63
(N 12:286) (Ur 1070) ..................................................................................................................... 64
(N 12:287) (Ur 1070 - 1071) .......................................................................................................... 65
(N 12:288) (Ur 1071) ..................................................................................................................... 66
(N 12:289) (Ur 1071 - 1072) .......................................................................................................... 67
(N 12:290) (Ur 1072) ..................................................................................................................... 68

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Chapter - 31 - The Simplicity of Salvation

T 31 A. Introduction (*N 2088 12:223)


(N 12:223) (Ur 1042)
1 T 31 A 1. How 1 simple is salvation! All it
2 says is what was never true is not
3 true now, and never will be. The impossible
4 has NOT occurred, and CAN have no effects.
5 And that is all. Can this BE hard
6 to learn by anyone who WANTS it to be
7 true? ONLY unwillingness to learn
8 it could make such an easy lesson
9 difficult. How hard is it to see that
10 what is false can not be true,
11 and what is true can not be false?
12 You can no longer say that you perceive
13 no differences in false and true.
14 You have been told EXACTLY how to tell
15 one from the other, and just what to do if
16 you become confused. Why, then, do you
17 persist in learning NOT such simple
18 things?
19 T 31 A 2. There IS a reason. But confuse
20 it not with difficulty in the simple
21 things salvation asks you learn. It
22 teaches but the very obvious. It
23 merely goes from one apparent lesson to
24 the next, in easy steps which lead you
25 follow happily from one gently from
1
Ur inserts “June 24, 1968”

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(N 12:224) (Ur 1042)


1 one to another, with no strain at all. This cannot 2
2 BE confusing, yet you ARE confused.
3 For somehow you believe that what is
4 TOTALLY confused is easier to learn and
5 understand. What you have taught
6 yourselves is such a giant learning
7 feat it is indeed incredible. But you
8 accomplished it because you wanted to, and
9 did not pause in diligence to judge
10 it hard to learn, or too complex to grasp.
11 T 31 A 3. No-one who understands what
12 you have learned, how carefully you learned
13 it, and the pains to which you went to practice
14 and repeat the lessons endlessly, in
15 every form you could conceive of them,
16 could EVER doubt your learn the power of
17 your learning skills. There is no greater
18 power in the world. The world was
19 MADE by it, and even now depends
20 on nothing else. The lessons you have
21 taught yourselves have been so over-
22 learned and fixed they rise like
23 heavy curtains, to obscure the simple and
24 the obvious. Say not you cannot learn them.
25 For your power to learn is strong enough
2
Urtext switches emphasis, placing it on “cannot” and removing it from “be”

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(N 12:225)(Ur 1042-1043)
1 to teach you that your will is not your own; your
2 thoughts do not belong to you; and even you
3 are someone else. (1043)857
4 T 31 A 4. Who could maintain that lessons
5 such as these are easy? Yet you have
6 learned more than this. You have continued,
7 taking every step, however difficult,
8 without complaint, until you built a
9 a world was built that suited you. And
10 every lesson that makes up the
11 world arises from the first accomplishment
12 of learning; an enormity so great the
13 Holy Spirit’s Voice seems small and still
14 before its magnitude. The world began
15 with one strange lesson, powerful enough
16 to render God forgotten, and His Son an
17 alien to himself, in exile from the home
18 where God Himself established him.
19 You who have taught yourselves the Son of God
20 is guilty, say not that you cannot learn the
21 simple things salvation teaches you.
22 T 31 A 5. Learning is an ability you made, and
23 gave yourselves. It was NOT made to do
24 the Will of God, but to uphold a wish
25 that It COULD be opposed, and that a

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(N 12:226) (Ur 1043)


1 will APART from It was yet more real
2 than It. And this has learning sought
3 to demonstrate, and you HAVE learned what
4 it was made to teach. Now does your
5 ancient overlearning stand implacable
6 before the Voice of Truth, and teach you
7 that Its lessons are not true; too
8 hard to learn, too difficult to see, and
9 too opposed to what is REALLY true.
10 Yet you WILL learn them, for their learning
11 is the ONLY purpose for your learning
12 skill the Holy Spirit sees in all the world. T 31 A 6. His
13 simple lessons in forgiveness have a power mightier than
14 yours, because they call
15 from God and from your Self to you. Is this
16 a LITTLE Voice, so small and still It
17 cannot rise above the senseless noise
18 of sounds which have no meaning? God
19 willed not His Son forget Him.
20 And the power of His Will is in H the
21 Voice That speaks for Him. Which
22 lesson will you learn? Which outcome
23 is inevitable, sure as God, and far
24 beyond all doubts and question? CAN
25 it be your little learning 3, strange in
3
Originally a period appears here, but no capital on the next word.

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(N 12:227) (Ur 1043-1044)


1 outcome, and incredible in difficulty, will
2 withstand the simple lessons being taught
3 at to you in every moment of each day, since
4 time began and learning had been made? (1044)858
5 T 31 A 7. The lessons to be learned are only
6 two. Each has its outcome in a
7 different world. And each world follows
8 surely from its source. The certain
9 outcome of the lesson that God’s Son is
10 guilty is the world you see. It IS a
11 world of terror and despair. Nor IS
12 there hope of happiness in it. There IS
13 no plan for safety you can make that
14 ever will succeed. There IS no joy that
15 you can seek for here, and hope to find.
16 But this is NOT the only outcome which
17 your learning must 4 produce. However
18 much you may have overlearned your
19 chosen task, the lessons 5 which reflects the
20 Love of God is stronger still. And you
21 WILL learn God’s Son is innocent, and see
22 ANOTHER world.
23 T 31 A 8. The outcome of the lesson that God’s
24 Son is guiltless is a world in which there
25 is no fear, and everything is lit with hope,
4
Urtext has “can”
5
The word “lessons” is originally typed, with the final s crossed out. HLC also omits the final s.

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(N 12:228) (Ur 1044)


1 and sparkles with a gentle friendliness. Nothing
2 but calls to you in soft appeal to be your friend,
3 and let it join with you. And never does a
4 call remain unheard, misunderstood, or
5 left unanswered in the language in which the
6 call itself was made. And you will understand
7 it was THIS call that everyone and everything
8 within the world has ALWAYS made.
9 But YOU had not perceived it as it was.
10 And now you see YOU were mistaken. You
11 had been deceived by forms the call
12 was hidden in, and 6 so you did not hear
13 it, and had lost a friend who
14 ALWAYS wanted to be part of you.
15 T 31 A 9. The soft, eternal calling of
16 each part of God’s creation to the whole
17 is heard throughout the world this second
18 lesson brings. There is no living thing
19 that 7 does not share the universal will wish 8
20 that it be whole, and that you do not
21 leave its call unheard. Without your
22 answer is it left to die, as it is saved
23 from death when you have heard its 9 calling
24 as the ancient call to life, and understood
25 that it is but your own. The Christ in you remembers
6
Urtext puts a sentence break instead of a comma here
7
Urtext changes “that” to “which”
8
The Notes has “will” crossed out and “wish” written in. The Urtext manuscript has both typed, with “wish” crossed out, leaving
“will” in place. The HLC has lower case “will” while FIP capitalizes it.
9
Originally typed “it”, it appears to have a handwritten “s” added. HLC has the s.

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(N 12:229) (Ur 1044-1045)


1 God with all the certainty with which He knows His
2 Love. But ONLY if His Son is innocent
3 can He BE Love. For God were 10
4 fear indeed, if he whom He
5 created innocent could be a slave to
6 guilt. God’s perfect Son remembers his
7 creation. But in guilt he has forgotten
8 what he really is. (1045)859
9 T 31 A 10. The fear of God results as
10 surely from the lesson that His Son is
11 guilty as God’s Love must be
12 remembered when he LEARNS 11 his innocence.
13 For hate must father fear, and look
14 upon its father as itself. How
15 wrong are you who fail to hear the
16 call that echoes past each seeming
17 call to death, that sings behind each
18 murderous attack, and pleads that
19 love restore the dying world! You do
20 not understand Who calls to you beyond
21 each form of hate, each call to war.
22 But you will recognize Him as you
23 give Him answer in the language that
24 He calls. He will appear when you have
25 answered Him, and you will know in Him that God
10
This word is underlined, but the underline appears to be crossed out. Urtext doesn’t capitalize it.
11
Originally typed “remembers”, that is crossed out and “LEARNS” is penciled in.

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(N 12:230) (Ur 1045)


1 is Love.
2 T 31 A 11. What is temptation but a wish to
3 make the wrong decision on what you
4 would learn, and have an outcome which you do
5 not want? It is the RECOGNITION that it is a
6 state of mind UNWANTED that becomes
7 the means whereby the choice is reassessed;
8 another outcome seen to be preferred. You are
9 deceived if you believe you want disaster
10 and disunity and pain. Hear not the call
11 for this within yourself, but
12 listen, rather, to the deeper call beyond
13 it, that appeals for joy and peace peace and joy.
14 And all the world will GIVE you joy and
15 peace. For as you hear you answer, and
16 behold! - your answer is the proof of what
17 you learned. Its outcome is the world you
18 look upon.
19
20
21
22
23
24
25 (1046)860

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(N 12:231) (Ur ----)

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T 31 B. The Illusion of an Enemy (*N 2097 12:232)


(N 12:232)(Urtext 1046)
1 June 26
2 T 31 A 12. Let us be still an instant, and forget all
3 things we ever learned, all thoughts we had, and
4 every preconception that we hold of what
5 things mean, and what their purpose is. Let us
6 remember not our own ideas of what the
7 world is for. We do not know. Let
8 every image held of anyone be loosened
9 from our minds and swept away. Be innocent
10 of judgment, unaware of any thoughts of
11 evil or of good that ever crossed your mind
12 of anyone. Now do you know him not.
13 But you ARE free to learn of him, and learn of
14 him anew. Now is he born again to you, and you
15 are born again to him, WITHOUT the past that
16 sentenced him to die, and you with him. Now is he free to
17 live, as you are free, because an ancient learning
18 passed away, and left a place for truth to be reborn.
19 T 31 B 1. An ancient lesson is not overcome 12
20 by the OPPOSING of the new and old. It is not
21 VANQUISHED that the truth be known, or
22 fought against to LOSE to truth’s appeal.
23 There is no battle which must be prepared, no
24 time to be expended, and no plans that
25 need be laid for bringing in the new. There IS
12
Originally typed “over,” handwriting removes the comma and adds “come”

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(N 12:233) (Ur 1046)


1 an ancient battle being waged AGAINST
2 the truth, but truth does not respond. Who
3 COULD be hurt in such a war, unless
4 he hurts himself? He HAS no enemy
5 in truth. And CAN he be assailed by
6 dreams? Let us review again what
7 seems to stand BETWEEN you and the truth of
8 what you are. For there are steps in its
9 relinquishment. The first is a decision
10 which YOU make. But afterwards, the truth is
11 GIVEN you.
12 T 31 B 2. You would ESTABLISH truth. And
13 by your wish, you set two choices to be made
14 each time you think you must decide on
15 anything. NEITHER is true. Nor ARE they
16 different. Yet must we see them both, before
17 you can look PAST them, to the ONE Alternative
18 that IS a different choice. But not in
19 dreams you made, that this might be
20 OBSCURED to you. What YOU would choose
21 between is NOT a choice, and gives but the ILLUSION
22 it is free, for it will have ONE outcome
23 either way. Thus is it really not a
24 choice at all. The leader and the follower
25

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(N 12:234) (Ur 1046-1047)


1 emerge as SEPARATE es, each seeming to possess
2 advantages you would not want to lose. So in their
3 fusion there appears to be the hope of satisfaction
4 and of peace. (1047)861
5 T 31 B 3. You see yourself divided into both
6 these roles, forever split between the two. And
7 every friend or enemy becomes a means
8 to help you save yourself from this. Perhaps
9 you call it love. Perhaps you think that
10 it is murder justified at last. You
11 hate the one you gave the leader’s role
12 when YOU would have it, and you hate
13 as well his NOT assuming it, at
14 times you want to let the follower in you
15 arise, and give away the role of
16 leadership. And this is what you made
17 your brother FOR, and learned to think that
18 this his purpose IS. Unless he serves
19 it, he has not fulfilled the function
20 that was given him by you. And thus he
21 merits death, because he has no purpose and no
22 usefulness to you.
23 T 31 B 4. And what of him? What
24 does he want of YOU? What COULD he
25

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(N 12:235) (Ur 1047)


1 want, but what you want of him? Herein is
2 life as easily as death, for what you
3 choose you choose as well for him.
4 Two calls you make to him, as he to
5 you. Between these two IS choice, because from
6 them there IS a different outcome. If
7 he be the leader or the follower to you, it
8 matters not, for you have chosen death.
9 But if he calls for death or calls
10 for life, for hate or for forgiveness
11 and for help, is NOT the same in outcome.
12 Hear the one, and you are separate from him, and are
13 lost. But hear the other, and you join
14 with him, and in your answer is salvation
15 found.
16 T 31 B 5. The voice you hear in him is but your
17 own. What does he ask you for?
18 And listen well. For he is asking
19 what will come to you, because you see
20 an image of yourself, and hear your
21 voice requesting what you want. Before
22 you answer, pause to think of this:
23 The answer that I give my brother is
24 What I am asking for. And what I learn
25

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(N 12:236) (Ur 1047 - 1048)


1 Of him is what I learn about myself.
2 Then let us wait an instant and be still,
3 forgetting everything we thought we heard;
4 remembering how much we do not know.
5 This brother neither leads nor follows us, but
6 walks beside us on the selfsame road. He
7 is like us, as near or far away from
8 what we want as we will let him be. (1048)862
9 T 31 B 6. We make no gains he does not
10 make with us, and we fall back if he
11 does not advance. Take not his hand in
12 anger but in love, for in his progress do you
13 count your own. And we go separately
14 along the way unless you keep him safely by
15 your side. BECAUSE he is your equal in God’s
16 Love will YOU be saved from all appearances,
17 and answer to the Christ Who calls to you.
18 Be still and listen. Think not ancient
19 thoughts. Forget the dismal lessons that
20 you learned about this Son of God who
21 calls to you. Christ calls to all with EQUAL
22 tenderness, seeing no leaders and no
23 followers, and hearing but ONE Answer to
24 them all. Because He hears one Voice, He
25

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(N 12:237) (Ur 1048)


1 cannot hear a DIFFERENT answer from the one He
2 gave when God appointed Him His only Son.
3 T 31 B 7. Be very still an instant. Come
4 without all thought 13 of what you ever
5 learned before, and put aside all images
6 you made. The old will fall away before the
7 new, without your opposition or intent.
8 There will be no attack upon the things you
9 thought were precious, and in need of care.
10 There will be no assault upon your wish to
11 hear a call that never has been
12 made. Nothing will hurt you in this holy
13 place to which you come to listen silently,
14 to 14 learn the truth of what you really want.
15 No more than this will you be asked to learn.
16 But as you hear it, you will understand you need
17 but come away WITHOUT the thoughts you did
18 not want, and that were NEVER true.
19 T 31 B 8. Forgive your brother ALL appearances,
20 which are but ancient lessons which you that you taught
21 yourself about the sinfulness in you. Hear
22 but his call for mercy and release from all the
23 fearful images he holds of what HE
24 is, and of what YOU must be. He is
25
13
Originally typed “thoughts”
14
Urtext has “and” instead of “to.”

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(N 12:238) (Ur 1048 - 1049)


1 afraid to walk with you, and thinks perhaps a bit
2 behind, a bit ahead, would be a safer
3 place for him to be. Can YOU make progress
4 if you think the same, advancing only as when as 15
5 he would step back, and going forward falling back 16 as 17
6 he would go ahead? For so 18 do you
7 forget the journey’s goal which is but to decide
8 to walk WITH him, so neither leads nor
9 follows. Thus it is a way you go together,
10 NOT alone. And in THIS choice is
11 learning’s outcome changed, for Christ
12 has been reborn to BOTH of you. (1049)863
13 T 31 B 9. An instant spent without your
14 old ideas of who your great Companion
15 is and what he SHOULD be asking
16 for, will be enough to let this happen.
17 And you will perceive his purpose is the same
18 as yours. He asks for what YOU
19 want, and needs the SAME as you.
20 It takes, perhaps, a different FORM in him, but
21 it is NOT the form you answer to. He
22 asks and YOU receive, for you have come with
23 but ONE purpose; that you both may
24 learn you love each other with a brother’s love.
25
15
Urtext copies this as “when” but it appears to have first been written “as” which was crossed out and replaced by “when” which was
crossed out and another “as” written above it.
16
The first words written appear to be “going forward” while it seems clear in the context that “falling back” is the more suitable
concept.
17
Urtext has “when” instead of “as”
18
The word “so” is not in the Urtext original, it is penciled in.

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(N 12:239) (Ur 1049)


1 And AS a brother, must his Father be the
2 same as yours, as he is like yourself.
3 Together is your joint inheritance remembered and
4 accepted by you both. Alone it is denied to
5 both of you.
6 T 31 B 10. Is it not clear that while you still
7 insist on leading or on following, you
8 think you walk alone, with no-one by your
9 side? This is the road to nowhere, for the
10 light cannot be given while you walk
11 alone, and so you cannot SEE which way you go.
12 And so there IS confusion, and a sense
13 of endless doubting, as you stagger
14 back and forward in the darkness and
15 alone. Yet are these but appearances of
16 what the journey is, and how it must
17 be made. For next to you is One Who
18 holds the light before you, so that
19 every step is made in certainty and
20 sureness of the road. A blindfold can
21 indeed obscure your sight, but cannot make
22 the way itself grow dark. And He Who
23 travels with you HAS the Light 19.
24
25 (1050)864
19
Original typed both lower and upper, over struck.

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T 31 C. The Self-Accused (*N 2105 12:240)


(N 12:240) (Ur 1050)
1 T 31 C 1. Only 20 the self-accused condemn.
2 As you prepare to make a choice that will
3 result in DIFFERENT outcomes, there is first
4 one thing that must be overlearned.
5 It must become a habit of response
6 so typical of everything you do, that
7 it becomes your FIRST response to all
8 temptation, and to every situation that
9 occurs. Learn this, and learn it well,
10 for it is here delay of happiness is
11 shortened by a span of time you
12 cannot realize. You NEVER 21 hate your brother
13 for HIS “sins 22”, but ONLY for your own.
14 Whatever form his sins appear to take,
15 the form obscures the fact that you believe
16 it to be yours, and THEREFORE meriting a just
17 attack.
18 T 31 C 2. Why should his sins BE sins, if
19 you did not believe they could not be
20 forgiven in you? Why are they real in
21 him, if you did not believe that they are YOUR
22 reality? And why do you attack them
23 anywhere except you hate yourself?
24 Are YOU a sin? You answer “yes” WHENEVER
25
20
Ur inserts “July 5, 1968”
21
The word is underlined, but the underline appears crossed out. However, the Urtext preserves the emphasis here.
22
The quotation marks are penciled in the manuscript.

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(N 12:241) (Ur 1050)


1 you attack, for BY attack do you assert
2 that you are guilty, and must give as you
3 deserve. And what CAN you deserve but what
4 you ARE? If you did not believe that you
5 DESERVED attack, it never would occur
6 to you to GIVE attack to anyone at all.
7 Why should you? What would be the gain
8 to you? What could the outcome be that
9 you would WANT? And how COULD
10 murder bring you benefit?
11 T 31 C 3. Sins are in bodies. They are not
12 perceived in minds. They are not seen as
13 purposes, but ACTIONS. Bodies act, and
14 minds do not. And therefore must the body
15 be at fault for what it does.
16 It is not seen to be a passive
17 thing, obeying your commands, and doing
18 nothing of itself at all. If you are
19 sin you ARE a body, for the mind
20 acts not. And purpose must be in
21 the body, NOT the mind. The body must
22 act on its own, and motivate itself. If
23 you are sin, you lock the mind WITHIN the body,
24 and you give its purpose to its prison-house,
25

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(N 12:242) (Ur 1050 - 1051)


1 which acts INSTEAD of it. A jailer does
2 not follow orders, but ENFORCES orders on
3 the prisoner. (1051)865
4 T 31 C 4. Yet is the BODY prisoner, and NOT
5 the mind. The body thinks no thoughts. It
6 has no power to learn, to pardon, or
7 enslave. It gives no orders that the
8 mind need serve, nor sets conditions
9 that it must obey. It holds in
10 prison but the willing mind 23 that would
11 abide in it. It sickens at the bidding
12 of the mind that would become its prisoner.
13 And it grows old and dies, because that
14 mind is sick within ITSELF. Learning is
15 all that causes change. And so the body,
16 where no learning CAN occur, could NEVER 24
17 change unless the mind PREFERRED the body
18 change in its appearances, to suit the
19 purpose given by the mind. For it CAN
20 learn, and there is ALL change made.
21 T 31 C 5. The mind that thinks it is a sin has
22 but ONE purpose; that the body be the
23 source of sin, and KEEP it in the prison
24 house it chose, and guards, and holds
25
23
In the Urtext a comma and forward slash over stuck appear here. It seems the intent was to cross out the comma.
24
The word is underlined in the Notes but the emphasis was not preserved in the Urtext.

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(N 12:243) (Ur 1051)


1 itself at bay, a sleeping prisoner to the
2 snarling dogs of hate and evil, sickness and
3 attack; of pain and age, of grief and suffering.
4 Here are the thoughts of sacrifice preserved,
5 for here guilt rules, and orders that the
6 world be like itself; a place where
7 nothing can find mercy, or survive the
8 ravages of fear except in murder and in
9 death. For here are you made sin, and
10 sin can not abide the joyous nor accept the
11 free, for they are enemies which sin must
12 kill. In death is sin preserved, and those
13 who think that they are sin MUST die f
14 or what they are.
15 T 31 C 6. Let us be glad that you WILL see what
16 you believe, and that it HAS been given
17 you to CHANGE what you believe. The body will
18 but follow. It can NEVER lead you where
19 you would not be. IT does not guard your
20 sleep, nor interfere with your awakening.
21 Release your body from imprisonment, and you
22 will see no-one as prisoner to what you
23 have escaped. You will not WANT to hold in
24 guilt your chosen enemies, nor keep in
25

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(N 12:244) (Ur 1051)


1 chains to the illusion of a changing love the
2 ones you think are friends. The innocent release
3 in gratitude for THEIR release and what
4 they see upholds their freedom FROM imprisonment
5 and death. Open your mind to change, and there will
6 be no ancient penalty exacted from your
7 brother or yourself. For God has said there
8 IS no sacrifice that can be asked; there IS
9 no sacrifice that can be made.
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1052)866

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T 31 D. The Real Alternative (*N 2109 12:245)


(N 12:245) (Ur 1052)
1 T 31 D 1. There 25 is a tendency to think the world can
2 offer consolation and escape from problems
3 that its purpose is to keep. Why should
4 this be? Because it is a place where
5 choice among illusions seems to be the ONLY choice.
6 And YOU are in control of outcomes of your
7 choosing. Thus you think, within the
8 narrow band from birth to death, a
9 little time is given you to use for you alone;
10 a time when everyone conflicts with you,
11 but you can choose which road will lead you
12 out of conflict, and AWAY from difficulties
13 which concern you not. But they ARE your
14 concern. How, then, can you escape
15 from them by leaving them behind?
16 What MUST go with you, you will take with you
17 whatever road you choose to walk along.
18 T 31 D 2. Real choice is no illusion. But the
19 world has none to offer. ALL its roads
20 but lead to disappointment, nothingness and
21 death. There IS no choice in its alternatives.
22 Seek not ESCAPE from problems here.
23 The world was made that problems could
24 not BE escaped. Be not deceived by
25

25
Ur inserts “July 16, 1968”

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(N 12:246) (Ur 1052)


1 all the different names its roads are given. They
2 have but one end. And each is but the
3 means to GAIN that end, for it is here
4 that all its roads will lead, however
5 differently they seem to start; however
6 differently they seem to go. Their end is
7 certain, for there is no choice among
8 them. All of them will lead to death. On some
9 you travel gaily for a while, before the
10 bleakness enters. And on some the thorns
11 are felt at once. The choice is not WHAT
12 will the ending be, but WHEN it comes.
13 T 31 D 3. There IS no choice where every end
14 is sure. Perhaps you would prefer to try them
15 all, before you REALLY learn they are but one. The
16 roads this world can offer seem to be
17 quite large in number, but the time must
18 come when everyone begins to see how
19 like they are to one another. Men have died on
20 seeing this, because they saw no way EXCEPT
21 the pathways offered by the world. And, learning
22 THEY led nowhere, lost their hope. And
23 yet this was the time they COULD have learned their
24 greatest lesson. All must 26 reach this point,
25
26
Originally typed “much”.

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(N 12:247) (Ur 1052 - 1053)


1 and go BEYOND it. It is true indeed there is no choice
2 at all within the world. But this is NOT the lesson
3 in itself. The lesson has a PURPOSE, and in THIS
4 you come to understand what it is FOR. (1053)867
5 T 31 D 4. Why would you seek to try another
6 road, another person or another place,
7 when you HAVE learned the way the lesson starts,
8 but do not yet perceive what it is for? Its
9 purpose is the ANSWER to the search that
10 all must undertake who still believe there
11 is another answer to be found. Learn now,
12 without 27 despair, there is no hope of answer 28
13 in the world. But do not judge the lesson
14 which is but BEGUN with this. Seek not another signpost
15 in the world which seems to point to still another
16 road. No longer look for hope where there is
17 none. Make fast your learning NOW, and
18 understand you but waste time unless you go
19 BEYOND what you have learned to what is yet to
20 learn. For from this lowest point will learning
21 lead to heights of happiness, in which you see the
22 PURPOSE of the lesson shining clear, and perfectly
23 within your learning grasp.
24 T 31 D 5. Who would be willing to be turned
25
27
Urtext manuscript emphasizes this word, Notes does not.
28
Urtext adds an s, pluralizing “answer” but the Notes does not.

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(N 12:248) (Ur 1053)


1 AWAY from ALL 29 the roadways of the world, UNLESS he
2 understood their real futility? Is it not needful
3 that he should BEGIN with this to seek another
4 way instead? For while he sees a
5 choice where there is none, what power of
6 decision can he use? The great RELEASE
7 of power must begin with learning where it
8 really HAS a use. And what decision
9 has power, if it be applied in situations
10 without choice? The learning that the
11 world can offer but ONE choice, no
12 matter what its form may be, is the
13 beginning of acceptance that there is a
14 REAL alternative instead. To fight AGAINST this
15 step is to defeat your purpose here. You did not
16 come to learn to find a road the world does not contain.
17 T 31 D 6. The search for DIFFERENT pathways in the
18 world is but the search for different FORMS of
19 truth. And this would KEEP the truth from
20 being reached. Think not that
21 happiness is EVER reached 30 by following
22 a road AWAY from it. This makes NO
23 sense, and CANNOT be the way. To you who
24 seem to find this course to be too difficult
25
29
Urtext does not emphasize this word, but it is underlined in the Notes.
30
Urtext has the word “found.” The word in the Notes appears to be “:reached.” Schucman frequently substitutes words when the
occur close to each other. The word “reached” appears on the previous line, and this may explain the substitution.

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(N 12:249) (Ur 1053 - 1054)


1 to learn, let me repeat that, to achieve a
2 goal, you must proceed in its direction, not
3 AWAY from it 31. And EVERY road that goes
4 the other way will NOT advance the purpose to be
5 found. If THIS be difficult to understand, then I
6 S this course impossible to learn. But only
7 then. For otherwise, it is a simple
8 teaching in the obvious. (1054)868
9 T 31 D 7. There IS a choice which you have power to
10 make, when you have seen the real alternatives.
11 UNTIL that point is reached you HAVE no
12 choice, and you can but decide how you
13 would choose the better to deceive
14 yourself again. This course attempts to
15 teach no more than that the power of
16 decision cannot lie in choosing different
17 forms of what is still the SAME
18 illusion and the SAME mistake. All choices
19 in the world depend on this; - You choose BETWEEN
20 your brother and yourself, and you will gain as
21 much as he will lose, and what you lose is
22 what is given him. How utterly OPPOSED to
23 truth is this, when what the lesson’s purpose
24 is to teach that what your brother loses YOU have
25
31
Urtext has the previous two sentences in handwritten brackets..

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(N 12:250) (Ur 1054)


1 lost, and what he gains is what is given YOU.
2 T 31 D 8. He has not left His Thoughts!
3 But you forgot His Presence, and remember
4 not His Love. No pathway in the world can
5 lead to Him, nor any worldly goal is
6 one with His. What road in all the world
7 will lead within, when EVERY road was
8 made to separate the journey from the purpose
9 it MUST have, unless it be but futile
10 wandering? All roads that lead AWAY
11 from what you are will lead you to confusion
12 and despair. Yet has He never left
13 His Thoughts to die, without their Source
14 forever in themselves. He has not left
15 His Thoughts. He could no more
16 depart from them than they could
17 keep Him out. In unity with Him do
18 they abide, and in their Oneness BOTH are
19 kept complete.
20 T 31 D 9. There IS no road that leads away
21 from Him. A journey FROM yourself does
22 not exist. How foolish and insane it is to
23 think that there COULD be a road with
24 such an aim. Where could it go?
25

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(N 12:251) (Ur 1054)


1 And how could you be made to travel
2 on it, walking there without your own
3 Reality at one with you? Forgive
4 yourself your madness, and forget all
5 senseless journeys and all goal-less aims.
6 They have no meaning. You can NOT
7 escape from what you are. For God IS
8 merciful, and did not let HIS Son
9 abandon Him. For what He is be
10 thankful, for in that 32 is YOUR escape
11 from madness and from death. Nowhere but
12 where He is can YOU be found. There IS
13 no path that does not lead to Him.
14
15
16
17
18
19
20
21
22
23
24
25 (1055)869
32
There is both a capital and a lower case “t” typed originally.

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T 31 E. Self-Concept versus Self (*N 2117 12:252)


(N 12:252) (Ur 1055)
1 T 31 E 1. The 33 learning of the world is built upon a
2 concept of the self adjusted to the world’s
3 reality. It fits it well. For this an image
4 is that suits a world of shadows and
5 illusions. Here it walks at home,
6 where what it sees is one with it. The
7 building of a concept of the self is what
8 the learning of the world is FOR. This is its
9 purpose; that you come WITHOUT a
10 self, and MAKE one as you go along.
11 And by the time you reach “maturity,”
12 you have perfected it to meet the world on
13 equal terms, at one with its demands.
14 A concept of the self is made by YOU.
15 It bears NO likeness to yourself at
16 all. It is an idol, made to take the
17 place of your reality as Son of God.
18 T 31 E 2. The concept of the self the world would
19 teach is not the thing that it appears to
20 be. For it is made to serve two purposes,
21 but one of which the mind can recognize. The first
22 presents the face of innocence, the aspect
23 acted ON. It is this face that smiles
24 and charms and even seems to love. It
25
33
Ur inserts “July 18, 1968”

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(N 12:253) (Ur 1055)


1 searches for companions, and it looks at
2 times with pity on the suffering, and sometimes
3 offers solace. It believes that it is good,
4 within an evil world. This aspect can
5 grow angry, for the world is wicked, and
6 unable to provide the love and shelter innocence
7 deserves. And so this face is often wet with
8 tears, at the injustices the world accords to
9 those who would be generous and good.
10 T 31 E 3. This aspect NEVER makes the
11 first attack. But every day a hundred
12 little things make small assaults
13 upon its innocence, provoking it to
14 irritation, and at last to open
15 insult and abuse. The face of innocence
16 the concept of the self so proudly wears
17 can tolerate attack in self-defense,
18 for is it not a well-known fact the
19 world deals harshly with defenseless
20 innocence? No-one who makes a
21 picture 34 ?image? of himself omits this face, for
22 he has need of it. The other side he
23 does not want to see. But it is here the
24 learning of the world has set its sights 35.
25
34
The word “picture” is crossed out, and what appears to be the word “image” is written above it. Then this is crossed out and acheck
mark is placed beside “picture” suggesting athis was an editing change that was “undone.”
35
The word is written “sites” … a probably spelling error.

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(N 12:254) (Ur 1055 - 1056)


1 For it is here the world’s reality is set, to see to it
2 the idol lasts. (1056)870
3 T 31 E 4. Beneath the face of innocence there is a
4 lesson that the concept of the self was made
5 to teach. It is a lesson in a terrible
6 displacement, and a fear so devastating
7 that the face which smiles above it
8 must forever look away, lest it
9 perceive the treachery it hides. The lesson
10 teaches this; “I am the thing you
11 made of me, and as you look on me,
12 you stand condemned, because of what
13 I am.” On this conception of the self
14 the world smiles with approval, for it
15 guarantees the pathways of the world are
16 safely kept, and those who walk on
17 them will not escape. 36¶ T 31 E 5. Here is the central
18 lesson that ensures your brother is condemned
19 eternally. For what YOU are has now
20 become his sin.
21 For this is no forgiveness possible. No
22 longer does it matter what he does, for
23 your accusing finger points to him, unwavering and
24 deadly in its aim. It points to you as well, but
25
36
This is the Urtext paragraph break, which is also indicated, not by an indent but by a pilcrow. The original end of paragraph after
“becomes his sin” in line 20 is joined to the beginning of line 21 with a continuation mark.

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(N 12:255) (Ur 1056)


1 this is kept still deeper in the mists below the
2 face of innocence. And in these shrouded
3 vaults are all his sins and yours preserved,
4 and kept in darkness, where they cannot be
5 perceived as errors, which the light would
6 surely show. You can be neither BLAMED for
7 what you are, nor can you CHANGE the things it
8 makes you do. And you are each the symbol of
9 your sins to one another, silently, and yet with
10 ceaseless urgency condemning still your brother
11 for the hated thing you are.
12 T 31 E 6. Concepts are learned. They are not
13 natural. Apart from learning they do not exist.
14 They are not given, and they must be made.
15 Not one of them is true, and many come from
16 feverish imaginations, hot with hatred
17 and distortions born of fear. What is a
18 concept but a thought to which its
19 maker gives a meaning of his own?
20 Concepts maintain the world. But ? they
21 can NOT be used to demonstrate the
22 world is real. For all of them ?? are made
23 WITHIN the world, born in its shadow, growing in its ways,
24 and finally “maturing”
25

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(N 12:256) (Ur 1056 - 1057)


1 in its thought. They are ideas of idols
2 painted with the brushes of the world, which cannot make
3 a single picture representing truth. (1057)871
4 T 31 E 7. A concept of the self is meaningless,
5 for no-one here can see what it is
6 for, and therefore cannot picture what it IS. Yet
7 is all learning that the world directs
8 begun and ended with the single aim of
9 teaching you this concept of yourself, that
10 you will choose to follow this world’s laws,
11 and never seek to go BEYOND its roads,
12 nor realize the way you see yourself. Now
13 must the Holy Spirit find a way to help you
14 see this concept of the self must be
15 undone, if ANY peace of mind is to be
16 given you. Nor can it be unlearned except
17 by lessons aimed to teach that you are
18 something else. For otherwise, you would
19 be asked to make exchange of what you
20 now believe for total loss of self.
21 And greater terror would arise in you.
22 T 31 E 8. Thus are the Holy Spirit’s lesson plans
23 arranged in easy steps, that, though there
24 be some lack of ease at times, and
25

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(N 12:257) (Ur 1057)


1 some distress, there is no shattering of what was
2 learned, but just a re-translation of what
3 seems to be the evidence on its behalf.
4 Let us consider, then, what proof there is
5 that you are what your brother made of you.
6 For even though you do not yet perceive that
7 this is what you think, you surely learned by
8 now that you BEHAVE as if it were.
9 Does he REACT for you? And did he
10 know exactly what would happen?
11 Could he see your future, and ordain
12 before it came what you should do in
13 EVERY circumstance? He must have made
14 the world as well as you, to have such
15 prescience in the things to come.
16 T 31 E 9. That you are what your brother made of you
17 seems most unlikely. Even if he did,
18 who gave the face of innocence to you? Is
19 this YOUR contribution? Who is, then, the “you”
20 who made it? And who is deceived
21 by all your goodness, and attacks it so?
22 Let us forget the concept’s foolishness, and
23 merely think of this; there are two parts
24 to what you think yourself to be. If one

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(N 12:258) (Ur 1057 - 1058)


1 was generated by your brother, who was there to make the
2 other? And from whom must something
3 be kept hidden? If the world be evil,
4 there is still no need to hide what YOU are
5 made of. Who is there to see? And what
6 but is attacked could NEED defense? (1058)872
7 T 31 E 10. Perhaps the reason why this concept
8 must be kept in darkness is that, in the
9 light, the one who would not think it
10 true is YOU. And what would
11 happen to the world you know, if all
12 its underpinnings were removed? Your
13 concept of the world DEPENDS upon this
14 concept of the self. And BOTH would
15 go, if either one were ever raised to
16 doubt. The Holy Spirit does not seek to throw you
17 into panic. So He merely asks if
18 just a LITTLE question might be
19 raised. There ARE alternatives about the
20 thing that you must be. You might,
21 for instance, be the thing you chose to
22 have your BROTHER be.
23 T 31 E 11. This shifts the concept of the self
24 from what is wholly passive, and at
25

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(N 12:259) (Ur 1058)


1 least makes way for active choice, and
2 some acknowledgment that interaction
3 must have entered in. There is some understanding
4 that you chose for BOTH of you, and what
5 he represents has meaning that was
6 given it by YOU. It also shows
7 some glimmering of sight into
8 perception’s law that what you see
9 reflects the state of the PERCEIVER’S mind.
10 Yet who was it that did the
11 choosing first? If you are what you
12 chose your brother be, alternatives were there
13 to choose between, and someone must have
14 first decided on the one to choose, and
15 let the others go.
16 T 31 E 12. Although this step has gains,
17 it does not yet approach a basic question.
18 Something must have gone BEFORE these
19 concepts of the self. And something
20 must have done the learning which
21 gave rise to them. Nor can this be
22 explained by either view. The main
23 advantage of the shifting to the second from
24 the first is that you somehow entered in the
25

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(N 12:260) (Ur 1058 - 1059)


1 choice by YOUR decision. But this gain is
2 paid in almost equal loss, for now
3 YOU stand accused of guilt for what your
4 BROTHER is. And you must SHARE his guilt,
5 because you chose it FOR him, in the image of
6 your own. While ONLY he was treacherous
7 before, now must YOU be condemned along
8 with him. (1059)873
9 T 31 E 13. The concept of the self has always
10 been the great preoccupation of the
11 world. And everyone believes that he
12 must find the answer to the riddle of
13 himself. Salvation can be seen as
14 nothing more than the ESCAPE from
15 concepts. It does not concern
16 itself with content of the mind, but with the
17 simple statement THAT IT THINKS.
18 And what can think has choice, and
19 CAN be shown that different thoughts
20 have different consequence. And it can learn
21 that EVERYTHING it thinks reflects the
22 deep confusion that it feels about ?who?
23 how it was made, and what it is.
24 And vaguely does the concept of the self appear
25

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(N 12:261) (Ur 1059)


1 to answer what it does not know.
2 T 31 E 14. Seek not your Self in symbols. There can be
3 no concept that can stand for what you are.
4 What matters it which concept you accept,
5 while you perceive a self which interacts with
6 evil, and reacts to wicked things? Your
7 concept of yourself will still remain
8 quite meaningless. And you will not perceive
9 that you can interact but with yourself.
10 To see a guilty world is but the sign your
11 learning has been guided by the
12 world, and you behold it as you see
13 yourself. The concept of the self embraces
14 all you look upon, and NOTHING is outside
15 of this perception. If you can be hurt by
16 ANYTHING, you see a picture of your secret
17 wishes. Nothing more than this. And in
18 your suffering of ANY kind, you see your own
19 concealed desire to kill.
20 T 31 E 15. You will make many concepts of the
21 self as learning goes along. Each one will
22 show the changes in your own relationships,
23 as your perception of yourself is changed. There will be
24 some confusion every time there is a shift,
25

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(N 12:262) (Ur 1059 - 1060)


1 but be you thankful that the learning of the world
2 is loosening its grasp upon your mind. And
3 be you sure and happy in the confidence
4 that it will go at last, and leave your
5 mind at peace. The role of the accuser will
6 appear in many places and in many forms,
7 and each will seem to be accusing you. But
8 have no fear it will not be undone. The
9 world can teach no images of you unless
10 you WANT to learn them. There will come a time
11 when images have all gone by, and you will
12 see you know not what you are. (1060)874
13 T 31 E 16. It is to this unsealed and open mind
14 that truth returns, unhindered and unbound.
15 Where concepts of the self have been laid
16 by is truth revealed exactly as it is.
17 When every concept has been raised to
18 doubt and question, and been recognized
19 as made on NO assumptions that
20 withstand 37 the light, then is the truth left
21 free to enter in its sanctuary clean and
22 free of guilt. There is no statement
23 that the world is more afraid to hear
24 than this: “I do not know the thing I
25
37
Urtext has “would stand” as does FIP

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(N 12:263) (Ur 1060)


1 am, and THEREFORE do not know what I am doing,
2 where I am, or how to look upon the
3 world and on myself.” Yet in this learning
4 is salvation born. And what you are will
5 TELL you of Itself.
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1061)875

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T 31 F. Recognizing the Spirit (*N 2129 12:264)


(N 12:264) (Ur 1061)
1 T 31 F 1. You 38 see the flesh or recognize the Spirit 39.
2 There is no compromise between the two. For if one is
3 real the other must be false., And for what 40
4 is real denies its opposite. There is no
5 choice in vision but this one. What you
6 decide in this determines all you see,
7 and think is real, and hold as true. On
8 this one choice does all your world depend,
9 for here have you established what you are, as
10 flesh or Spirit in your own belief. If you
11 choose flesh, you never will escape the body
12 as your own reality, for you have chosen that
13 you want it so. But choose the Spirit,
14 and all Heaven bends to touch your eyes,
15 and bless your holy sight, that you may see
16 the world of flesh no more, except to
17 heal and comfort and to bless.
18 T 31 F 2. Salvation is undoing. If you choose
19 to see the body, you behold a world of
20 separation, unrelated things, and
21 happenings that make no sense
22 at all. This one appears and disappears
23 in death. That one is doomed to
24 suffering and loss. And no-one is
25
38
Ur inserts “August 23, 1968”
39
In this paragraph and throughout this section “spirit” is originally typed with a lower-case “s” and the capitals are penciled in
numerous times.
40
It seems the first writing was “must be false. And what …” which is marked up to render it “must be false, for what …”

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(N 12:265) (Ur 1061)


1 exactly as he was an instant previous.
2 Nor will he be the same as he is now an
3 instant hence. Who could have
4 trust where so much change is
5 seen, for who is worthy if he be
6 but dust? Salvation is undoing of
7 all this. And constancy arises in the
8 sight of those whose eyes salvation
9 has released from looking at the cost of
10 keeping guilt, because they chose to let it go
11 instead.
12 T 31 F 3. Salvation does not ask that
13 you behold the Spirit, and perceive the body
14 not. It merely asks that this
15 should be your CHOICE. For YOU can
16 see the body WITHOUT help, but
17 do not understand how to behold
18 a world APART from it. It is your world
19 salvation will undo, and LET you see
20 another world your eyes could never
21 find. Be not concerned HOW this
22 could ever be. You do not understand how
23 what YOU see arose to meet your
24 sight. For if you did, it would
25

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(N 12:266) (Ur 1061 - 1062)


1 be gone. The veil of ignorance is drawn
2 across the evil and the good, and must be
3 passed that both may disappear, so
4 that perception finds no hiding place. (1062)876
5 T 31 F 4. How is this done? It is not done
6 at all. What COULD there be within the
7 universe that God created that
8 must still be done? And what
9 could be fore you still to do? 41 Only
10 in arrogance could you conceive that
11 YOU must make the way to Heaven
12 plain. The means are GIVEN you by which to
13 see the world that will replace the one
14 you made. Your will be done! In
15 Heaven as on earth this is forever
16 true 42. It matters not where you
17 believe you are, or what you think the
18 truth about yourself must really
19 be. It makes no difference what you
20 look upon, nor what you choose to
21 feel or think or wish. For God Himself
22 hath said, “Thy will be done 43.” And
23 it IS done to you accordingly.
24 T 31 F 5. You who believe that you can
25
41
This sentence is omitted in all other versions.
42
Matthew 6:10 “Thy kingdom come. Thy will be done, as in heaven, so on earth.”
43
ibid

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(N 12:267) (Ur 1062)


1 choose to see the Son of God as you
2 would have him be, forget not that no
3 CONCEPT of yourself will stand against
4 the truth of what you are. Undoing
5 truth would be impossible. But concepts
6 are not difficult to change. One vision,
7 clearly seen, that does not fit the
8 picture as it was perceived before, will change
9 the world for eyes that learn to see
10 because the concept of the SELF has changed. Are
11 YOU invulnerable? Then the world is
12 harmless in your sight. Do YOU forgive?
13 Then is the world forgiving, for you have
14 forgiven it its trespasses. And so
15 it looks on you with eyes that see as
16 yours.
17 T 31 F 6. Are YOU a body? So is all
18 the world perceived as treacherous, and out
19 to kill. Are you a Spirit, deathless, and
20 without the promise of corruption and the
21 stain of sin upon you? So the world
22 is seen as stable, fully worthy of your
23 trust; a happy place to rest in for
24 a while, where nothing need be feared
25

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(N 12:268) (Ur 1062)


1 but only loved. Who is unwelcome to the
2 kind in heart? And what could
3 hurt the truly innocent? Thy will
4 be done, you holy Child of God. It
5 does not matter if you think you are
6 in earth or Heaven. What your Father
7 wills for you can never change. The truth
8 in you remains as radiant as a star,
9 as pure as light, as innocent as
10 Love Itself. And you ARE worthy that your
11 Will 44 be done.
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1063)877
44
Originally typed “will”, the capital is penciled in.

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T 31 G. The Savior’s Vision (*N 2133 12:268)


(N 12:269) (Ur 1063)
1 T 31 G 1. Learning 45 is change. Salvation does
2 not seek to use a means as yet
3 too alien to your thinking to be helpful,
4 nor to make the kinds of change you
5 could not recognize. Concepts are
6 needed while perception lasts, 46 and
7 changing concepts IS salvation’s
8 task. For it must deal in
9 contrasts, not in truth, which has
10 no opposite and cannot change.
11 In this world’s concepts are the
12 guilty “bad;” the “good” are innocent.
13 And no-one here but holds a
14 concept of himself in which he counts the
15 good to pardon him the bad 47.
16 Nor does he trust the good 48 in anyone, believing
17 that the bad 49 must lurk behind.
18 T 31 G 2. This concept emphasizes
19 treachery, and trust becomes impossible.
20 Nor could it change while you
21 perceive the “bad” in you. Nor could
22 your “evil” thoughts be recognized 50,
23 as long as you see value in
24 attack. You WILL perceive them
25
45
Ur inserts “August 26, 1968”
46
Urtext puts a period and starts a new sentence here, the Notes doesn’t.
47
Urtext places “good” and “bad” in quotes in this line, as above. The Notes does not.
48
Same as above re: quotes
49
Same as above re: quotes
50
Urtext rewrites this phrase as “You could not recognize your “evil” thoughts …”

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48 The Shorthand Notes Text Chapter 31 48

(N 12:270) (Ur 1063)


1 sometimes, but will NOT see them as
2 meaningless. And so they come in
3 fearful form, with content still
4 concealed, to shake your sorry concept of
5 yourself, and blacken it with still
6 another “crime.” YOU cannot give
7 yourself your innocence, for you are too
8 confused about yourself. But
9 should ONE brother dawn upon your sight
10 as wholly worthy of forgiveness, then your
11 concept of yourself IS wholly changed.
12 T 31 G 3. YOUR “evil” thoughts have been
13 forgiven with his, because you let them all
14 effect YOU not. No longer did you
15 choose that you should be the sign of
16 “evil” and of guilt in him. And as you
17 gave your trust to what is “good” in him,
18 you gave it to the “good 51” in you. In terms of
19 concepts, it is thus you see him MORE than
20 just a body, for the “good” is NEVER
21 what the body seems to be. The actions
22 of the body are perceived as coming from
23 the “baser” part of you, and thus of him as
24 well. By focusing upon the “good” in him, the
25
51
A spurious period appears in the manuscript here.

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49 The Shorthand Notes Text Chapter 31 49

(N 12:271) (Ur 1063 - 1064)


1 body grows decreasingly persistent in your
2 sight, and will at length be seen as little
3 more than just a shadow circling round
4 the “good”. (1064)878
5 T 31 G 4. And this will be your concept of YOURSELF,
6 when you have reached the world beyond the
7 sight your eyes alone can offer you to see.
8 For you will not interpret what you see
9 without the Aid that God has given you.
10 And in His sight there IS another world.
11 You live in that world just as much
12 as this, for BOTH are concepts of
13 yourself, which can be interchanged,
14 but never jointly held. The contrast is
15 far greater than you see 52, for you will love
16 this concept of yourself, BECAUSE IT WAS
17 not made for you alone. Born as a
18 gift for someone NOT perceived to be
19 yourself, it has been given YOU. For
20 your forgiveness, offered unto him, has
21 been accepted now for BOTH of you.
22 T 31 G 5. Have faith in him who walks with
23 you, so that your fearful concept of
24 yourself may change. And look
25
52
Urtext has “think” instead of “see”

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50 The Shorthand Notes Text Chapter 31 50

(N 12:272) (Ur 1064)


1 upon the “good” in him, that you may not be
2 fearful of your “evil” thoughts, because
3 they do not cloud your view of him. And all
4 this change shift requires is that you be
5 WILLING that this happy change occur.
6 No more than this is asked. On its behalf,
7 remember only what the concept of
8 yourself which now you hold has brought
9 you in its wake, and welcome the glad
10 contrast offered you. Hold out your
11 hand, that you may have the gift of
12 kind forgiveness, that 53 you offer one whose
13 need for it is just the same 54 as yours.
14 And let your cruel concept of yourself
15 be changed to one which brings the peace of God.
16 T 31 G 6. The concept of yourself which now you
17 hold would GUARANTEE your function
18 here remain forever unaccomplished
19 and undone. And thus it dooms you
20 to a bitter sense of deep depression
21 and futility. Yet it need not be
22 fixed, unless you choose to hold it
23 past the hope of change, and keep it
24 static and concealed within your mind. Give
25
53
Urtext has “which”
54
Originally typed “as great”, this is crossed out and “the same” typed in.

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51 The Shorthand Notes Text Chapter 31 51

(N 12:273) (Ur 1064)


1 it instead, to Him Who understands the
2 changes that it needs to let it SERVE
3 the function given you to bring you peace, that
4 you may offer peace to have it yours.
5 Alternatives are in your mind to use, and you
6 CAN see yourself another way. Would
7 you not rather look upon yourself as
8 NEEDED for salvation of the world,
9 instead of as salvation’s enemy?
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1065)879

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52 The Shorthand Notes Text Chapter 31 52

(N 12:274) (Ur 1065)


1 T 31 G 7. The 55 concept of the self stands like a
2 shield, a silent barricade before
3 the truth, and hides it from your sight. All
4 things you see are images because you look
5 on them as through a barrier which dims your
6 sight and warps your vision, so that you behold
7 nothing with clarity. The light is kept from
8 everything you see. At most, you glimpse
9 a shadow of what lies beyond. At least
10 you merely look on darkness, and perceive the
11 terrified imaginings that come from guilty
12 thoughts and concepts born of fear. And
13 what you see is hell, for fear IS hell. All
14 that is given you is for release; the sight,
15 the vision and the inner Guide all lead you OUT
16 of hell, with those you love beside you, and the
17 universe with them.
18 T 31 G 8. Behold your role within the universe! To
19 every part of true creation has the Lord
20 of Love and Life entrusted ALL salvation
21 from the misery of hell. And to each one has He
22 allowed the grace to be a Saviour to the holy
23 ones especially entrusted to his care. And 56 this does he
24 learn when first
25
55
Ur inserts : Sept. 30, 1968”
56
Urtext has “and this he learns” which is not what is in the Notes. What actually is in the Notes I can’t make out clearly. There is an
ambiguity here. The word “And” doesn’t appear to me to be there at all, what is there, as a superscript looks more like “Aruol”
followed by two glyphs and then a clear line which says “does he learn” which is followed by the glyphs for “this” and “he” and then
“”learns when first” rather clearly handwritten. This one is a mystery to me.

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53 The Shorthand Notes Text Chapter 31 53

(N 12:275) (Ur 1065)


1 he looks upon ONE brother as he looks
2 upon himself, and sees the mirror of himself
3 in him. Thus is the CONCEPT of himself laid by, for
4 nothing stands BETWEEN his sight and
5 what he looks upon, to judge what he
6 beholds. And in this single vision does he
7 see the Face of Christ, and understands he
8 looks on everyone as he beholds this
9 One. For there is light where darkness
10 was before, and now the veil is lifted from his
11 sight.
12 T 31 G 9. The veil across the Face of Christ, the
13 fear of God and of salvation, and the love
14 of guilt and death, - they all are different
15 names for just ONE error; ? that
16 there is a space between you and your brother, kept
17 apart by an illusion of yourself which
18 holds him off from you, and you away
19 from him. The sword of judgment is the weapon
20 which you give to the illusion of yourself, that
21 it may fight to keep the space that
22 holds your brother off unoccupied by
23 love. Yet while you hold this sword
24 you MUST perceive the body as YOURSELF,
25

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54 The Shorthand Notes Text Chapter 31 54

(N 12:276) (Ur 1065 - 1066)


1 for you are bound to separation from the sight
2 of him who holds the mirror to another view
3 of what HE is, and thus what YOU must be. (1066)880
4 T 31 G 10. What is temptation but the WISH to stay
5 in hell and misery? And what could this
6 give rise to BUT an image of yourself
7 that CAN be miserable, and remain in
8 hell and torment? Who has learned to
9 see his brother NOT as this HAS saved
10 himself, and thus IS he a saviour to the rest.
11 To everyone has God entrusted all,
12 because a PARTIAL saviour would be one
13 who is but partly saved. The holy ones
14 whom God has given each of you to save
15 are everyone you meet or look upon, not
16 knowing who they are; all those you
17 saw an instant and forgot, and those
18 you knew a long while since, and those
19 you will yet meet, the unremembered and the
20 not yet born. For God has given you
21 His Son to save from every concept that he
22 ever held.
23 T 31 G 11. Yet while you wish to stay in
24 hell, how COULD you be the saviour of
25

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55 The Shorthand Notes Text Chapter 31 55

(N 12:277) (Ur 1066)


1 the Son of God? How would you know his
2 holiness, while you see him apart from
3 yours? For holiness is seen through holy
4 eyes that look upon the innocence
5 within, and thus EXPECT to see it
6 everywhere. And so they call it
7 forth in everyone they look upon,
8 that he may be what they expect
9 of him. This is the Saviour’s vision 57;
10 that he see HIS innocence in all
11 he looks upon, and sees his own
12 salvation everywhere. He holds NO
13 concept of himself between his calm
14 and open eyes and what he sees. He
15 BRINGS the light to what he looks
16 upon, that he may see it as it
17 really is.
18 T 31 G 12. Whatever form temptation seems
19 to take, it ALWAYS but reflects a
20 wish to be a self that you are not. And
21 FROM that wish a concept rises,
22 teaching you you ARE the thing you wish to
23 be. It will remain your concept of
24 yourself until the wish that fathered
25
26
57
Originally it appears to be both a colon and semi-colon.

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56 The Shorthand Notes Text Chapter 31 56

(N 12:278) (Ur 1066 - 1067)


1 it no longer is held dear. And while
2 you cherish it, you will behold your brother in
3 the likeness of the self whose image has
4 the wish begot of YOU. For vision
5 CAN but represent a wish, because it
6 has NO power to create. Yet it
7 can look with love or look with hate,
8 depending only on the simple choice of
9 whether you would JOIN with what you
10 see, or keep yourself apart and separate. (1067)881
11 T 31 G 13. The Saviour’s vision is as innocent
12 of what your brother is as it is
13 free of any judgment made upon
14 yourself. It sees no past in anyone
15 at all. And thus it serves a wholly
16 open mind, unclouded by old
17 concepts and prepared to look on
18 ONLY what the present holds. It
19 cannot judge because it does not
20 know. And RECOGNIZING this, it merely
21 asks, “What is the meaning of what
22 I behold?” Then is the Answer
23 given, and the door held open for the
24 Face of Christ to shine upon the one
25

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57 The Shorthand Notes Text Chapter 31 57

(N 12:279) (Ur 1067)


1 who asks in innocence to see BEYOND
2 the veil of old ideas and ancient concepts
3 held so long and dear AGAINST the
4 vision of the Christ in you.
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1068)882

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58 The Shorthand Notes Text Chapter 31 58

(N 12:280) (Ur 1068)


1 T 31 G 14. Be vigilant against temptation,
2 then, remembering that it is but a wish,
3 insane and meaningless, to make yourself
4 a thing which you are not. And think as
5 well upon the thing that you would
6 be instead. It is a thing of
7 madness, pain, and death; a thing
8 of treachery and black despair, of
9 failing dreams and no remaining
10 hope except to die and end the dream
11 of fear. THIS is temptation; nothing
12 MORE than this. CAN this be
13 difficult to choose AGAINST? Consider
14 what temptation is, and see the real
15 alternatives you choose between. There
16 ARE but two. Be not deceived by
17 what appears as many choices.
18 There is hell or Heaven. And of
19 these you choose but ONE.
20 T 31 G 15. Let not the world’s light, given
21 unto you, be hidden from the world.
22 It NEEDS the light, for it is dark
23 indeed, and men 58 despair because the
24 Saviour’s vision is withheld, and what
25
58
Originally typed “many” this is crossed out and “men” is written in.

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59 The Shorthand Notes Text Chapter 31 59

T 31 H. Choose Once Again


(N 12:281) (Ur 1068)
1 they see is death. Their Saviour stands,
2 unknow unknowing and unknown, beholding
3 them with eyes unopened. And
4 THEY cannot see until he
5 looks on them with seeing eyes, and
6 offers them forgiveness with his own.
7 Can you to whom God says, “Release
8 My Son” be tempted NOT to listen, w
9 hen you learn that it is YOU for whom
10 He asks release? And what
11 BUT this is what this course would
12 teach? And what BUT this is
13 there for you to learn?
14 T 31 H 1. Temptation has ONE lesson it
15 would teach, in ALL its forms,
16 WHEREVER it occurs. It would
17 persuade the holy Son of God he
18 is a body, born in what must die,
19 unable to escape its frailty, and
20 bound by what it orders him to do ? feel feel.
21 It sets the limits on what
22 he can do; its power is the only
23 strength he has; his grasp reach cannot
24 exceed its tiny reach. Would you
25

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60 The Shorthand Notes Text Chapter 31 60

(N 12:282) (Ur 1068)


1 BE this, if Christ appeared to you in
2 all His glory, asking you but this, “Choose
3 once again if you would take your place
4 among the Saviors of the world, or would
5 remain in hell, and hold your brothers there.”
6 For He HAS come, and He IS asking this.
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25 (1069)883

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61 The Shorthand Notes Text Chapter 31 61

(N 12:283) (Ur 1069)


1 T 31 H 2. How 59 do you make the choice?
2 Choose? How easily is this explained!
3 You always choose between your weakness and
4 the strength of Christ in you. And what
5 you choose is what you think is real.
6 Simply by never using weakness to
7 direct your actions, you have given it no
8 power. And the Light of Christ in you
9 is given charge of everything you do.
10 For you have brought your weakness unto Him,
11 and He has given you His strength
12 instead. Trials are but lessons which you
13 failed to learn presented once
14 again, so where you made a faulty
15 choice before you now can make a
16 better one, and thus escape all pain which
17 what you chose before has brought
18 to you.
19 T 31 H 3. In every difficulty, all distress,
20 and each perplexity you face Christ
21 calls to you, and gently says, “My brother,
22 choose again.” He would not leave
23 one source of pain unhealed, nor
24 any image left to veil the truth. He
25
59
Ur inserts “October 10, 1968”

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62 The Shorthand Notes Text Chapter 31 62

(N 12:284) (Ur 1069)


1 would remove all misery from
2 you whom God created altars unto
3 joy. He would not leave you comfortless,
4 alone in dreams of hell, but would
5 release your minds from everything that
6 hides His Face from you. His holiness
7 is yours because He is the ONLY power
8 that is real in you. His strength is
9 yours because He is the Self that God
10 created as His ONLY Son. The
11 images you make can not prevail against
12 what God Himself would have you be.
13 T 31 H 4. Be never fearful of
14 temptation, then, but see it as it is;
15 another chance to choose again, and
16 let Christ’s strength prevail in
17 every circumstance and every place you
18 placed raised an image of yourself before.
19 For what appears to hide the Face of
20 Christ is powerless before His
21 Majesty, and disappears before His
22 holy sight. The Saviours of the
23 world, who see like Him, are
24 merely those who chose His strength
25

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63 The Shorthand Notes Text Chapter 31 63

(N 12:285) (Ur 1069 - 1070)


1 instead of their own weakness, seen APART
2 from Him. They will redeem the world,
3 for they are joined to all the power of the
4 Will of God. And what they will is
5 ONLY what He wills. (1070)884
6 T 31 H 5. Learn, then, the happy habit
7 of response to ALL temptation to
8 perceive yourself as weak and
9 miserable with these words:
10 “I am as God created me. His Son
11 can suffer nothing. And I
12 AM His Son.”
13 Thus is Christ’s strength INVITED to
14 prevail, replacing all your weakness
15 with the strength that comes from God, and
16 that can NEVER fail. And thus
17 are miracles as natural as fear
18 and agony APPEARED to be before the
19 choice for holiness was made. For
20 IN that choice are false distinctions
21 gone, illusory alternatives laid
22 by, and nothing left to INTERFERE with truth.
23 T 31 H 6. You ARE as God created
24 you, and so is every living thing you
25

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64 The Shorthand Notes Text Chapter 31 64

(N 12:286) (Ur 1070)


1 look upon, REGARDLESS of the images you
2 see. What you behold as sickness and
3 as pain, as weakness and as suffering
4 and loss, is but temptation to perceive YOURSELF
5 defenseless and in hell. Yield NOT to this,
6 and you will see ALL pain in EVERY form
7 WHEREVER it occurs but disappear as
8 mists before the sun. A miracle has
9 come to heal God’s Son, and close the
10 door upon his dreams of weakness,
11 opening the way to his salvation and
12 release. Choose once again what
13 you would have him be, remembering
14 that every choice you make establishes your
15 own identity as you will see it, and
16 believe it IS.
17 T 31 H 7. Deny me not the little gift I
18 ask, when in exchange I lay before
19 your feet the peace of God, and power to
20 bring this peace to everyone who wanders
21 in the world, uncertain, lonely, and in
22 constant fear. For it is given you to
23 JOIN with him, and through the Christ in you unveil
24 his eyes, and let him look upon the
25

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65 The Shorthand Notes Text Chapter 31 65

(N 12:287) (Ur 1070 - 1071)


1 Christ in him. My brothers in salvation,
2 do not fail to hear my voice and
3 listen to my words. I ask for nothing
4 but your OWN release. There is no place for
5 hell within a world whose loveliness
6 can yet be so intense and so inclusive
7 it is but a step from there to Heaven. To
8 your tired eyes I bring a vision of a
9 different world, so new and clean and fresh you
10 will forget the pain and sorrow that you saw
11 before. (1071)885
12 T 31 H 8. But this a vision is which you
13 must SHARE with everyone you see. For
14 otherwise YOU 60 will behold it not. To
15 GIVE this gift is how to make it
16 yours. And God ordained, in
17 loving kindness, that it BE for
18 you. Let us be glad that we can
19 walk the world, and find so many
20 chances to perceive another situation
21 where His gift can 61 once again
22 be recognized as ours. And thus
23 will all the vestiges of hell, the secret
24 sins and hidden hates be gone,
25
60
The word is underlined in the Notes but not emphasized in the Urtext.
61
The word “can” is penciled in.

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66 The Shorthand Notes Text Chapter 31 66

(N 12:288) (Ur 1071)


1 and all the loveliness which they concealed
2 appear like lawns of Heaven to our
3 sight, to lift us high above the thory
4 thorny roads we traveled 62 on before the
5 Christ appeared 63.
6 T 31 H 9. Hear me 64, my brothers, hear and
7 join with me. God has ordained I
8 cannot call in vain. ??? And in His
9 certainty I rest content. For you
10 WILL hear, and you WILL choose again.
11 And in this choice is everyone made
12 free. I thank You, Father, for these
13 holy ones who are my brothers
14 as they are Your Sons. My faith
15 in them is Yours. I am as sure
16 that they will come to me as You
17 are sure of what they are, and will
18 forever be. They will accept the gift I
19 offer 65 them because You gave it me
20 on their behalf. And as I would but
21 do Your holy Will, so will they
22 choose. And I give thanks for them.
23 T 31 H 10. Salvation’s song will echo through the
24 world with every choice they make.
25
62
Originally typed “travel” the letters “led” are penciled in.
63
Originally typed “appears” the letters “ed” are typed in.
64
These few paragraphs have an uncanny resemblance to the parting speech of Jesus recorded in John’s gospel, chapter 14.
65
Originally typed “the gift offered”, handwriting changes it to “I offer”.

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67 The Shorthand Notes Text Chapter 31 67

(N 12:289) (Ur 1071 - 1072)


1 For we are one in purpose, and the end of
2 hell is near. In joyous welcome is
3 my hand outstretched to every brother
4 who would join with me in reaching
5 past temptation, and who looks with
6 fixed determination toward the light
7 that shines beyond in perfect constancy.
8 Give me my own, for they belong to
9 You. And can You fail in
10 what is but Your Will? I give
11 You thanks for what my brothers are,
12 and as each one elects to join with me, the
13 song of thanks from earth to Heaven grows
14 from tiny, scattered threads of melody
15 to one inclusive chorus from a world
16 redeemed from hell, and giving thanks to
17 You. (1072)886 T 31 H 11. And now we say “Amen.” For
18 Christ has come to dwell in the abode
19 You set for Him before time was,
20 in calm Eternity. The journey closes,
21 ending at the place where it began.
22 No trace of it remains. Not one
23 illusion is accorded faith, and not
24 one spot of darkness still remains
25

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68 The Shorthand Notes Text Chapter 31 68

(N 12:290) (Ur 1072)


1 to hide the Face of Christ from anyone.
2 Thy Will is done, complete and
3 perfectly, and all creation recognizes
4 You and knows You as the only
5 Source it has. Clear in Your
6 Likeness does the Light shine
7 forth from everything that lives and
8 moves in You. For we have reached
9 where all of us are One, and we ARE
10 home where You would have us be.
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25

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End Notes Chapter 31

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Appendix to the Shorthand Notes
by Doug Thompson 8th October 2009

In this first release of the Shorthand Notes I’m going to refer the reader to the
Release Notes for the Scholar’s Toolbox. Those Release Notes were written on the
occasion of the publication of the facsimile image files of the Shorthand Notes in 2007.
Recognizing that the Notes in “raw” form are rather difficult to use, the need for a typed
transcript was apparent and began at that time. Slowly, since the manuscript of the Notes
became available in April of 2007, we’ve been learning Helen’s handwriting and working
on this transcription.
The Release Notes can be found at this URL:
http://www.miraclesinactionpress.com/dthomp74/2008/TOOLBOX/DOCS/Release%20N
otes.pdf
The Scholar’s Toolbox is on line at this URL:
http://www.miraclesinactionpress.com/dthomp74/2008/index.htm
To date we have the Text volume, the Use of Terms volume, the Song of Prayer
volume plus the 24 Notes pages which precede the first page of the Text volume. Work
will proceed on the remaining Notes until the full body is transcribed.
This is a “first draft” and is certain to contain errors. In some cases legibility is
an issue and the best I could do is a ???? to indicate a word I have not been able to read.
The material is being released at this time and in this form in the belief that with
more eyes examining the material, those errors and legibility issues will more quickly be
identified and resolved. And, while it certainly contains errors, it’s also probably mostly
correct and therefore useful.
There are four reference systems used in order to facilitate cross-referencing this
material to the Shorthand Notes facsimile image files and the Urtext manuscripts. That
material can also be found on the Scholar’s Toolbox.
Each page of the Notes is labeled according to which of the 22 volumes of the
Unpublished Writings in which it is found, and the page number of that volume. There
are therefore two numbers in each page reference: a volume number and a page number.
The same volume and page numbers appear on the Scholar’s Toolbox facsimile image
files of the Notes and the pages of this transcript. In this way it is very simple to directly
compare my transcript of the Notes with the actual handwritten pages in order to check
accuracy. These references are of the form (N 5:50). That means
As proofreading proceeds, of course corrections will be made and from time to
time updates will be posted to the Scholar’s Toolbox website.
Comments, error reports, etc. can be sent by e-mail to dthomp74@hotmail.com

2346
Release Notes
for
The Scholar’s Toolbox edition
of
Helen Schucman’s Shorthand Notes
of
A Course in Miracles

(revised February 17 2009)

Formatted for viewing on a computer monitor

By Doug Thompson

2347
Table of Contents

1 GENERAL INTRODUCTION......................................................................................................................................................................................... 1
1.1 WHAT’S IN THIS COMPILATION ............................................................................................................................................................................................. 5
1.2 THE SCRIBING....................................................................................................................................................................................................................... 8
1.3 PUBLISHING HISTORY ........................................................................................................................................................................................................... 9
1.3.1 The Nature of the Editing.................................................................................................................................................................................. 12
1.4 PERCEPTIONS OF THE EDITING ............................................................................................................................................................................................ 21
1.5 THE EDITING “AUTHORITY PROBLEM” ............................................................................................................................................................................... 22
1.6 NOMENCLATURE ................................................................................................................................................................................................................ 28
1.7 IDENTIFICATION AND AUTHENTICATION............................................................................................................................................................................. 30
1.7.1 The HLC............................................................................................................................................................................................................ 32
1.7.2 What is the Urtext?............................................................................................................................................................................................ 33
1.7.3 The Notes .......................................................................................................................................................................................................... 52
1.7.4 Conclusion......................................................................................................................................................................................................... 53
1.8 PROBLEMS WITH PROVENANCE .......................................................................................................................................................................................... 60
1.8.1 Sources, Authentication and Verification.......................................................................................................................................................... 60
1.8.2 Reproduction ..................................................................................................................................................................................................... 68
1.9 CATALOGUING, ORGANIZATION AND REFERENCE .............................................................................................................................................................. 69
1.10 A BRIEF EDITING HISTORY OF ACIM TEXT ......................................................................................................................................................................... 70
1.10.1 Notes to Urtext – 1965-68 ................................................................................................................................................................................. 74
1.10.2 Urtext to HLC ................................................................................................................................................................................................... 75
1.10.3 HLC to Criswell/FIP ......................................................................................................................................................................................... 75
1.10.4 Summary ........................................................................................................................................................................................................... 75
1.11 A BRIEF EDITING HISTORY OF THE OTHER VOLUMES ........................................................................................................................................................... 76
2 THE REFERENCE SYSTEM ........................................................................................................................................................................................ 76
2.1 THE NEED FOR A UNIVERSAL REFERENCE SYSTEM ............................................................................................................................................................. 76
2.2 THE REFERENCE SYSTEMS IN USE HERE.............................................................................................................................................................................. 79
3 HOW TO WORK WITH THIS MATERIAL............................................................................................................................................................... 82
4 THE SIGNIFICANCE OF THE NOTES ...................................................................................................................................................................... 89
4.1 HISTORICAL CONTEXT ........................................................................................................................................................................................................ 89
4.2 PRELIMINARY ASSESSMENT – FIRST IMPRESSIONS .............................................................................................................................................................. 97
4.3 CREDIBILITY ....................................................................................................................................................................................................................... 99
4.4 SUMMARY ........................................................................................................................................................................................................................ 100
5 TOWARD A CRITICAL EDITION OF ACIM.......................................................................................................................................................... 101
5.1 THE NEXT STEP: A “CATALOGUE OF VARIANT READINGS” ............................................................................................................................................. 101
5.1.1 What is Scholarship? ....................................................................................................................................................................................... 106
5.1.2 A “Virtual Library?” ....................................................................................................................................................................................... 108
5.2 HOW TO DO A CRITICAL EDITION...................................................................................................................................................................................... 109
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5.2.1 The Tricky Parts .............................................................................................................................................................................................. 111
6 TOWARD A FOUNDATION FOR ACIM SCHOLARSHIP.................................................................................................................................... 115
6.1 THE BASIC NEED .............................................................................................................................................................................................................. 115
6.2 THE TO-DO LIST – RECIPE FOR A “CRITICAL EDITION”...................................................................................................................................................... 120
6.2.1 Introduction ..................................................................................................................................................................................................... 120
6.2.2 Critical Edition ................................................................................................................................................................................................ 121
6.2.3 Catalogue of Variant Readings........................................................................................................................................................................ 121
6.2.4 Complete Base Text ........................................................................................................................................................................................ 122
6.2.5 Transcription and Proofreading....................................................................................................................................................................... 123
6.2.6 Summary ......................................................................................................................................................................................................... 124
6.2.7 Publication....................................................................................................................................................................................................... 125
6.3 AN ORGANIZATIONAL VISION .......................................................................................................................................................................................... 127
6.4 AN INVITATION TO JOIN .................................................................................................................................................................................................... 128
7 APPENDICES ................................................................................................................................................................................................................ 129
7.1 APPENDIX I: URTEXT/NOTESFIP CROSS-REFERENCE.................................................................................................................................................. 130
7.2 APPENDIX II: VOLUME LISTING ....................................................................................................................................................................................... 151
7.3 APPENDIX III: GLYPH CHART ........................................................................................................................................................................................... 152
7.4 APPENDIX IV: NOTES MATERIAL IN ABSENCE FROM FELICITY ........................................................................................................................................ 153
7.5 APPENDIX V: VARIANT READING EXAMPLES .................................................................................................................................................................. 169
7.5.1 Introduction ..................................................................................................................................................................................................... 169
7.5.2 Summary ......................................................................................................................................................................................................... 194
7.6 APPENDIX VI: USCO INVENTORY .................................................................................................................................................................................... 195
7.7 APPENDIX VII: VARIANTS FROM THE “CORRECTED HLC” ............................................................................................................................................... 198

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1 Release Notes for The Scholar’s Toolbox 1

Release Notes for The Scholar’s Toolbox


 Helen Schucman’s Shorthand Notebooks
 “Urtext” Manuscript
 “Urtext” E-text
 Hugh Lynn Cayce Manuscript
 Hugh Lynn Cayce E-text
 FIP Second Edition E-text
By Doug Thompson

1 General Introduction
There is a need for thoroughly researched, factually accurate information about ACIM, especially as it
relates to the actual primary source documents. One reason for that need is that so little has been available in an
accurate and accessible form. It has been very difficult to sift through masses of sometimes difficult to find
information and determine whether what has been passed off as “information about ACIM” can really be verified.
In this package we have taken a step toward solving that problem by providing four versions of ACIM,
including most of the original Shorthand Notes, in a broadly cross-referenced and almost entirely searchable form
with links to an exhaustive concordance such that it can no longer be said that the material is wholly inaccessible.
The only genuinely “inaccessible” material here is about 5% of the early Shorthand Notes for which we do not yet
have a searchable electronic transcript. We have – and provide – the facsimile pages, but no searchable transcript.
Now one reason we’ve not just made a transcript is that A) it is a lot of work and B) one exists. We’re trying to get
it.
There are many curious and sometimes contradictory ideas in circulation about ACIM’s origins and
precisely what ACIM says. There are many claims being made about ACIM which, because they contradict each
other so much, can’t all be true. Yet ACIM has been a difficult topic for anyone to research in order to verify any

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of these claims. Its primary source materials have long been wholly inaccessible or available only extremely rough,
raw, undigested form.
Throughout the history of A Course in Miracles copies of some or all of the material have been released to
the public with inadequate, and sometimes just plain incorrect descriptions of what the material is. In particular an
astonishing variety of flatly incorrect statements have been made regarding the degree of editing, “originality” and
completeness of the various published editions. In most cases these inaccurate claims were made in good faith by
people who were themselves misinformed. A number of these claims, however, have turned into “articles of faith”
such that even when information surfaced which clarified the degree of – generally the lack of – “originality” of
the versions indicated, the claims continued to be made and defended against the truth.
Beginning in late 1999 when the Hugh Lynn Cayce manuscript of the ACIM Text first emerged, earlier and
more primary source material for ACIM has gradually, bit by bit, become at least somewhat available. For a
variety of reasons, not the least of which involved attempts by some to suppress the material with court orders and
injunctions, suits and threats of suits, when material has become available, it has often been in copies of poor
accuracy, sometimes in fragmentary form, from anonymous sources, with untraceable provenance and unverifiable
accuracy and with documentation that was incomplete, inaccurate, or simply non-existent.
The result has been that even those who invested the greatest efforts to inform themselves and who made
every effort to report on and reproduce the material carefully and accurately were often mistaken and thus quite
unintentionally misled others.
The only way to really “clear the air” is to gather all the primary source material, examine it very closely,
and submit it to the “scholarly” processes of authentication, categorization, transcription, indexing, comparison and
analysis. Only then can the forces of reason begin to deal with conflicting claims and beliefs in an honest, open,
transparent and objective manner.
There are many substantially divergent “beliefs” about A Course in Miracles. A good many of them can in
fact be verified or refuted with a careful and rigorous examination of the primary source material. For those
interested in finding out whether what they believe is in fact true, or at least consistent with available evidence, this
package will be of interest.

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My goal in this undertaking is less to test any belief than it is to provide the basic tools by which many
beliefs can be tested: the primary sources in an accessible, cross-referenced form.
This is not my ‘day-job’ and I don’t get paid for doing this. This has been done in “spare time” over the past
10 years. It is in that sense “amateurish” and lacks the polish that a team of professional researchers and
proofreaders could give it. It’s not without warts but in my view, it’s also not without value to some.
Due to the fact that we have many thousands of pages, some 6,062 pages of ACIM primary sources, some of
which are only available in photocopies of handwritten pages of less than pristine quality, this is an enormous task
of primary textual scholarship. Just to gather all the pages and get them in the right order is a huge job. But that
job must be done to make the study, comparison and thorough analysis of this material possible.
It is that task which is begun in this compilation. The task is far from complete but I have gathered the vast
majority of ACIM primary source documents which are available to me in facsimile format (scanned images of
photocopies of original handwritten or typed manuscripts) and cross-referenced most of it to machine-readable,
searchable e-texts. The latter are by no means always 100% accurate, they are mostly about 99% accurate. There
remains a large proofreading task to be completed. Despite the need for further proofing, these e-texts with the
cross-referencing tools provided give the student a means of “looking up” particular quotes and passages in the
facsimile copies of the various versions which works surprisingly well most of the time.
This work is to the ultimate goals of primary textual scholarship rather like the Wright’s “Flyer” is to an
Airbus A-380. We’ve got a long way to go but at least we’re “off the ground” and running with a toolbox that is
light-years ahead of trying to work with these materials in their “raw,” unindexed, unreferenced, or unusably
referenced form.
What began as an effort to “package” Helen Schucman’s Shorthand Notebooks quickly expanded into an
effort to cross-reference those handwritten Notes to the later typed versions which are largely accurate transcripts
of the Notes. In relation to those later versions with which we are most familiar, the most frequent question we
have of the Notes is “what is different?” To answer that question for any passage, it is necessary to locate the same
passages across versions. Given the complete absence of any reference system, and in most cases the absence even
of page numbers, simply locating a passage can be a daunting challenge.

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To simplify that task each version has been referenced according to a standard and familiar volume, chapter
and section grid. Each version of each volume is presented in PDF files which are “Bookmarked” with the same
reference points. It is thus rather easy to find “the same spot” in every version, with a few limitations.
One day this will be all organized in a database such that a single click will show all versions of any passage
but for now, if you can get two Acrobat windows open on your computer, within a matter of seconds and a few
keystrokes, you can get any two versions in front of your nose opened to the same passage.
In addition to these Release Notes which provide some general background and context which is accurate to
the best of my current understanding, I’ve provided some Editors’ Notes to each volume which are primarily
intended for the novice, to provide a brief background and context for each volume to help the student recognize
where the individual piece fits into the larger history of the Course. Certain additional material relating to oddities
or unusual features in particular volumes are also included there.
While I have sought to be precisely accurate in all cases, I have repeatedly had the experience of completely
revising particular observations when my own study of the material revealed I’d been quite mistaken about
particular details. I make no claims that everything here is accurate. In fact I’m almost certain there are mistakes.
I will claim that there are no unreported mistakes that I am aware of at this time and any mistakes which I become
aware of will be corrected in future editions insofar as I am able to do that. So, if you think you see a mistake, let
me know.
The general problem of secrecy surrounding the ACIM primary source materials is reflected in this
compilation. We certainly don’t have copies of everything yet, there are some large known gaps in our knowledge
and almost certainly some gaps of which are not yet aware, and the quality of some of the copies we do have leaves
much to be desired. We do know of material we’d dearly like to include which is unavailable to us. We believe
quite a bit of other material exists, in particular the original Thetford Transcript but we have no certain knowledge
of that.
This is the sort of project which can never be “finished.” There is a huge list of improvements and
enhancements I’d like to include. I doubt it will ever reach the point where no one can see anything that could be
improved or enhanced. But at some point in that ongoing exercise of continual enhancement, one has to pause and
publish what has already been done and invite commentary and suggestions.

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This package is not perfect but it is useful. At least I find it more than useful despite its imperfections, I find
the tools indispensable. On the off-chance that others may also find the material useful, here it is.

1.1 What’s in this compilation


In this compilation we’ve pulled together all of the canonical primary source material of A Course in
Miracles which is available to us. In addition there is some non-canonical or “quasi-canonical” material.
The definition of the ACIM canon is subject to some disagreement and there is considerable fuzziness
around the edges. There seems to be agreement that the Text, Workbook, and Manual for Teachers should be
included. There is less than unanimous agreement about the Use of Terms, Psychotherapy and Song of Prayer
volumes. As for the Gifts of God I’ve yet to see its “authenticity” questioned. And then there are the Special
Messages and Schucman’s Preface and some other bits where opinions are quite variable. Some material in the
Special Messages associated with the Urtext is included in all later versions of ACIM, for instance. It appears that
the Scribes understood at least two such “special” messages to be corrections of or additions to previously dictated
material as they inserted them and preserved that insertion through all subsequent versions. We’ve left that
material where the Scribes put it while noting the fact of its later insertion.
We’ve taken what we feel to be the general consensus, that the Preface, Text, Workbook, Manual, Use of
Terms, Psychotherapy, Song of Prayer and Gifts of God volumes are considered “canonical.” The Preface is a
unique beast, but at least portions of it are claimed to have been “scribed” in the manner of the accepted canonical
material, and we have no basis for rejecting it. Then of course, where versions differ in what they include in
particular volumes, there is a question of what should be included or excluded. This is a question which can only
be addressed by a careful consideration of all extant material. Since that is our ultimate goal, but far from what we
have so-far accomplished, we’re not intentionally excluding anything at this stage where there is any case for
consideration as “canonical.” We may however be unaware of material which should be considered for inclusion.
Should you be aware of anything which you feel should be considered, please let us know.
This is a preliminary, first attempt to organize a vast body of sometimes very difficult material into a useful
and accessible research library of source material.

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Our focus is the “canonical material” available in multiple versions and providing cross-referencing tools for
that particular material. This is not to be considered as any kind of comment on any other material. Of the “other”
we have a number of handwritten pages with no transcript which we have neither transcribed nor studied closely
enough to establish positive identification. We’ve simply ascertained that as far as we can tell these pages do not
include the Notes for any canonical volumes. To the canonical material we’ve added the “Special Messages”
material, not because we think most of it might be “canonical” but because it is a small and interesting package.
In each “version” ACIM is presented as anything from one to eleven files, one for each of the seven volumes
of the ACIM canon, Text, Workbook, Manual for Students, Use of Terms, Psychotherapy, Song of Prayer, Gifts of
God as well as the Preface and Special Messages and Pre-canonical material. The eleventh “volume” is a
miscellany found in the Shorthand Notes collection which doesn’t correspond to any of the other ten.
Each “volume” is a unique and discreet document with its own scribing history and for some our sources are
much better than for others.
The HLC version is only available for the Text volume. In addition, where we have Special Messages
material available, that is presented as an additional file. The Notes material that we’ve been unable to categorize
so far is presented raw as “miscellaneous.” The Preface of course isn’t really a “volume” in the sense of the
others. It was written long after (1977) the three main volumes as just what it is called, a “preface.” Its summary
of “what it says” and “what it is” believed by many to be “authentic scribing” does qualify it as part of the ACIM
canon however, if it is authentic. It’s nice if, when dividing a large body of writing into segments, one can number
the first segment 1, the second 2, and so on. In this case “Volume 1” has long been assigned to the Text and the
Preface is simply a preface to the whole. One could simply include it as part of Volume 1. But that would give
Volume 1 32 segments, a preface and 31 chapters. That just moves the segment reference numbering problem over
one tier. So we’ve identified it as “Volume Zero” here which is not an ideal solution. If you can think of a better
solution, let us know.
The Special Messages material is a real mess. In this case we had several messages available in handwritten
form only and most available in typed transcript only. Because there were so few handwritten pages we did
actually attempt to transcribe those so as to establish a count of how many messages we have and establish a
chronological order as to their dates. These transcriptions are found in the “E-text” folder. We have identified a
total of 37 discreet “Special Messages” of which we feel three aren’t correctly identified as Special Messages at all.

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However they are present in collections with that label or actually are labelled as such, so we left them where they
are for now. One is a poem of Schucman which does not appear to be “scribed” and two are included in all
versions of the Text after the Notes as inserts to the Text indicating that they were dictated (or at least understood
by the Scribes to have been dictated) not as special personal messages at all but rather as additions to or
clarifications of previous dictation. The character and/or subsequent treatment of these three items by the Scribes
is very different from the other 34 items. There is clearly more work to be done on this material to sort it out
adequately.
As is generally our philosophy here, if in doubt, we include it with our reservations noted.
It should be noted that the “version” identification or designation can vary with different volumes. There are
more “versions” of the Text volume than any other. When it comes to the later volumes which were scribed after
the initial 1976 printing of the first three, we are calling “Urtext” the earliest typed manuscript facsimiles we have,
but some of these may well be the original Thetford Transcript and not later “pieced together” “urtexts.” Insofar as
the term “urtext” refers not to an original autograph or transcript but to a later editorial undertaking to compile a
representation of the author’s original intent from such primary original documents, labelling the manuscripts of
the later volumes “urtext” might be very much an error. They may actually be “transcripts” rather than “urtexts.”
I will have much more to say about “urtexts” below but for the purposes of this compilation the designation
Urtext is based on the inventory of the USCO (United States Copyright Office) filing of the 22 volumes of
Schucman’s unpublished writings, I am calling “urtext” that which is labelled at the USCO as “urtext.” As far as I
can determine, all the typed manuscript facsimiles present here correspond closely to those at USCO and are filed
there under the title “Urtext of a Course in Miracles and Related Material.”
While the USCO material is accessible to the public for inspection, the USCO is currently unable to provide
copies, and I’ve not had an opportunity to get to D.C to personally inspect that collection. I have been assured by
those who have had such an opportunity, however, that aside from some gaps, the facsimile material in this
collection corresponds quite closely to the USCO deposit. All that can be said is that as far as I know the
facsimiles on which this compilation are based are accurate, but rather obviously there is a need for thorough
verification and authentication. Were it feasible to do that, I would have done that. At the moment it is not
feasible so we can only work with the best material available and hope the day when full authentication can be
undertaken will come soon.

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In most editions of ACIM in print we find three volumes which are pretty much universally recognized as
“canonical.” These are:
1) Text
2) Workbook
3) Manual
The FIP editions include a fourth volume, Use of Terms (later re-named Clarification of Terms) as an
appendix to Volume 3, although the FIP Concordance treats it as a separate volume rather than an appendix to
Volume 3. MPF/MIAP editions have Use of Terms as Volume 4. These editions include a total of seven volumes:
4) Use of Terms
5) Psychotherapy
6) Song of Prayer
7) Gifts of God
The FIP “Third” edition also includes Psychotherapy and Song of Prayer.
FIP editions also include the Preface.
The Special Messages, save for two which are incorporated in the Text in all editions, are not generally
regarded as “canonical” and have not been incorporated in any print editions I’ve seen. Similarly the “pre-
canonical” material in the Shorthand Notes which includes some 28 pages written in the three days before the
beginning of the Text is not generally recognized as canonical.
This material is of course included in the Primary Sources menus under the Notes heading and under the
Urtext heading for those Special Messages which are associated with the Urtext manuscripts.

1.2 The Scribing


In October of 1965 when the “inner dictation” of A Course in Miracles began, a frightened Helen Schucman
told her colleague William Thetford that she was worried she was going mad. He suggested they’d look at it the
next day and if it was worthless, toss it out.

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The Scribes described a process in which Helen Schucman “heard a voice” and recorded it in notebooks in
her own unique handwriting which includes varying amounts of shorthand. Later Schucman would read this aloud
to William Thetford who typed it up and read it back to her to ensure correctness.
Two documents emerged from this process which are the earliest and most original “versions” of A Course
in Miracles, the Shorthand Notes and the Thetford Transcript. In addition to that basic process, at times there were
no handwritten notes, the material went directly from “voice” to typewriter. Some of these are marked in the
Urtext manuscript as “dictated without notes” and indeed, those portions are not found in the Shorthand Notes.
The first material is of course the “Pre-canonical” pages from October 19-21 1965. The Text volume began
on October 21, 1965. The last dated entry, a few pages before the end of the Text, is October 10, 1968. That was
followed by the Workbook (May 26, 1969 – February 18, 1971) and then the Manual (April 12, 1972 – September
7, 1972). This material was first published in 1975 in a limited “Xerox” edition. By the first large scale printing in
1975, the fourth volume “Use of Terms” had been added. The remaining volumes, Psychotherapy, Song of Prayer
and Gifts of God were scribed between 1975 and 1978.
Kenneth Wapnick has stated that Schucman retyped the Text volume multiple times and the remaining
volumes at least once. In this re-typing there was some editing and there were some copying mistakes. It does not
appear that there was any thorough proofreading of these “retypings” against the earlier version. With each re-
typing we can inspect, the difference of the new copy from the original was greater.
Afraid their involvement in such esoteric adventures would damage their careers as psychology professors,
the two kept the work largely secret for years. The secrecy surrounding the origins of ACIM has yet to fully
evaporate, as evinced by the unavailability of the Notes until this year (2007) and the continued secrecy
surrounding at least one transcript that exists … but few are allowed to see. In 1976, however, a shortened and in
some portions extensively re-written version of A Course in Miracles was published by the Foundation for Inner
Peace (FIP). For more information, including Schucman’s own account, see the Preface.

1.3 Publishing History


The first large-scale printing of ACIM was in 1976. Until late 1999, the claim that the Course had been
“virtually unchanged” went virtually unchallenged. The “official story” of the editing was that only “personal

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material” at the beginning was left out and that otherwise there were only a few minor changes. There was no
secret that the material had been received by Helen Schucman as an “inner dictation” and that she’d taken it down
in shorthand and that her colleague, Bill Thetford, had first typed a transcript of those Notes. Nor was any secret
made of the fact that it had been edited to some extent. What was kept secret were the actual Notes, the Thetford
Transcript, and the other versions generated by the Scribes between the dictation and the first large scale printing.
There was thus no way for anyone to actually check or verify any element of the “official story.” With my
background in Biblical Studies, where what we do is go back to the most primary sources we can find and check
the later claims against the best and most original evidence, this struck me as peculiar and suspicious. The reason
scholarship checks is that humans make mistakes sometimes and if you don’t check you aren’t going to find them.
If you don’t find them you can’t correct them. If you don’t correct them then your material is flawed.
As for “official assurances” of the accuracy of “official histories,” any historian knows these aren’t always
the unvarnished truth and are sometimes entirely unreliable. Whether it’s “official” or not, the credibility of an
account is enhanced if it can be verified with physical evidence, and where it the physical evidence proves the
account to be incorrect, the fact of it’s being an “official” mistake doesn’t make it any less of a mistake, it just
makes it a more dangerous one to reveal.
Many were of the opinion that this material was as important as the Bible and if so, then it certainly needed
to be subjected to the same sort of validation of its admittedly remarkable claims. What possible valid reason
could there be to keep these primary source materials hidden?
That claim basically was that Jesus of Nazareth spoke to a New York psychology professor in an “inner
voice” which dictated thousands of pages, largely in spectacularly elegant iambic pentameter, of what many
consider to be “Scripture” and that she and two friends edited this with “virtually no changes” into a book. That
book, partly on the basis of that claim – which has been accepted by many – has sold millions of copies. While the
claim that the author was Jesus of Nazareth might be hard to prove or disprove for a number of reasons, certainly
an examination of the original Shorthand Notes themselves, and other primary documents could verify the rest of
the story about “virtually no changes.” It could do one more thing. If, as anyone must suspect of such claims,
there was a hoax or fraud being perpetrated, that primary source material would very likely contain some evidence
of that. While we cannot perhaps “absolutely” prove the identity of the “Voice” we can probably prove, from the
physical evidence, whether that part of the story is at least consistent with the evidence.

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Keeping that material hidden simply bolstered the sceptics’ reservations. Of course I don’t know why it has
been kept secret, but I do know that the secrecy feeds the suspicion that there must be something to hide.
In December of 1999 I first saw the Hugh Lynn Cayce version which had been discovered at the ARE
Library in Virginia Beach a few weeks earlier. This is the version Wapnick reports he first saw, and the version
that he and Schucman edited into the FIP First Edition. The HLC reveals that in that editing, roughly a quarter of
the first five chapters were removed and much of the remainder was re-written almost beyond recognition. Little
of what had been removed appeared remotely “personal.” That material was released on the internet in e-text
format on January 6, 2000. However, after chapter 10 it is not entirely misleading to say that the material is
‘virtually unchanged.’ While there are some differences in the later material, and a few might be considered
important, there aren’t as many as in the early chapters.
Six months later, in June of 2000, the 22 volumes of the Unpublished Writings of Helen Schucman on file at
the United States Copyright Office (USCO) were copied. This deposit included copies of both the original
Shorthand Notes and a transcript of those Notes called Urtext of a Course in Miracles along with other material.
See the section Problems with Provenance for a more thorough discussion)
By August 2000 the Urtext was available on the net from an anonymous source. Was that a copy of the
USCO deposit? Was it a copy of the same ancestor as the USCO copy? Opinions, claims and counter-claims are
many and varied but I certainly can’t prove it one way or the other. Printed copies of the Urtext facsimile have
been for sale on E-bay for years. As to the source one vendor states in his ad:
“Q: Where did you get this material?
A: I ran advertisements in a small town in California where I knew the original had been handed out by the Helen/Bill/Judith
back in the late 70's and a long road of phone calls and later emails led me to a copy of the the [sic] original manuscript.” 1

1
This was found at the URL:
http://cgi.ebay.com/ws/eBayISAPI.dll?ViewItem&item=190269287538&ssPageName=MERCOSI_VI_ROSI_PR4_PCN_BIX&refitem=190283583987&itemco
unt=4&refwidgetloc=closed_view_item&refwidgettype=osi_widget&_trksid=p284.m185&_trkparms=algo%3DSI%26its%3DI%252BIA%26itu%3DIA%252B
UCI%26otn%3D4%26ps%3D41http://cgi.ebay.com/ws/eBayISAPI.dll?ViewItem&item=190269287538&ssPageName=MERCOSI_VI_ROSI_PR4_PCN_BIX
&refitem=190283583987&itemcount=4&refwidgetloc=closed_view_item&refwidgettype=osi_widget&_trksid=p284.m185&_trkparms=algo%3DSI%26its%3D
I%252BIA%26itu%3DIA%252BUCI%26otn%3D4%26ps%3D41

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Proving provenance for this material is simply not simple! Everyone seems rather coy about identifying the
provenance.
A similar order of magnitude of difference was seen between the Urtext and the HLC, as had been noted
between the HLC and the FIP editions, although certainly some of the material omitted from that version in the
later HLC was indeed of a “personal” nature and thus arguably “correctly” omitted, based on the Author’s
instructions to the Scribes.
The Notes however remained inaccessible to most people until late 2007 when that too appeared on the net.
Both the HLC and the Urtext were circulated as scanned photocopy image files (facsimiles). Shortly
thereafter, they were typed into searchable word-processor files and circulated as e-text files.
Unfortunately, neither of these searchable e-texts was very accurate because the copy-entry had been done in
haste with inadequate proofreading. Still, they were accurate enough to be useful.
Substantially proofed and highly accurate (if not necessarily 100% perfect) e-texts of both the HLC and the
Urtext are currently available from http://miraclesinactionpress.com.
With an accurate e-text of any two versions, a computer can generate a list of all the differences in a matter
of seconds. Without such e-texts, identifying differences is an extremely slow and tedious process, because it has
to be done manually either from paper copies or scanned image files of the paper copies which is even more
difficult than working with the paper. To date, so far as I know, no “Catalogue of Variant Readings” has yet been
produced which details exactly what was changed, version to version. Some partial listings do, however, exist.
While many people have examined some differences, and many opinions have been offered, no one I know
of has assembled, let alone examined, a full list of all editing changes. It is true that many of the changes are
“minor” and some even trivial. No one is in a position to say, at least not based on evidence, that all the
differences are minor. No one has even identified all the differences.
1.3.1 The Nature of the Editing
There is a great deal more that can and probably will be said by way of a detailed description of the editing
of ACIM than I’m going to say in this brief section which is not intended to be an exhaustive treatment of the
question, but rather a brief overview. Some examples are provided in Appendix V.

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There are a number of things obvious to the student who examines the differences between versions but first
let’s look at some of the historical literature on the topic, and how the “story of the editing” has been told.
First, I am going to quote the “official history of the editing” from the FIP Errata to the Second Edition.
“We begin by presenting the sequence in which A Course in Miracles evolved into its present form,
originating with Dr. Helen Schucman's shorthand notes begun in 1965. Helen took down her internal dictation in
notebooks, and regularly dictated these to her colleague and collaborator, Dr. William Thetford, who typed out her
words. This original typing of the three books came to be called the "urtext," a word denoting an original
manuscript.
After each of these typing sessions, Bill read back to Helen what he typed to ensure that no mistakes were
made. Thus, the urtext can be considered to have been carefully checked, and to be an accurate copy of Helen's
original notes. Helen later retyped the manuscript of the Text twice and the Workbook and Manual once, and none
of these retypings was ever proofread.
It should be mentioned that minor alterations were intentionally made in these retypings of the manuscript
from the urtext. Personal material that Helen and Bill received was omitted, since they were instructed that it did
not belong in the public edition. Other changes had to do with form--paragraphs, punctuation and capitalization--
and minor word changes to smooth over the gaps left by the removal of the personal material. Chapter and section
titles were also added in the Text.
Helen's second typing of the Text and retyping of the Workbook and Manual were edited, one final time, in
preparation for the First Printing in 1976. This editing was carried out along the same lines noted above. After the
editing was completed, the entire Text was again retyped; but this too was not adequately proofread. The relatively
few changes made in the Workbook and Manual did not call for their retyping. Finally, the manuscript of the three
books was given to the printer and again retyped before being typeset, and this was also not adequately proofread.
As a result of this long process of retypings, some material was inadvertently omitted. Furthermore, a fair
amount of typographical errors went unnoticed. Thus, when a Second Edition of A Course in Miracles was
undertaken to incorporate a system of paragraph and sentence numbering, requiring an entirely new computerized
typesetting, it seemed to be an appropriate time to insert the deleted material and correct all prior mistakes. To
ensure that this Second Edition be as free as possible from errors, the three books of the First Edition of A Course

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in Miracles were proofread against the urtext that Bill had originally typed from Helen's notes. All retypings, as
well as Helen's original shorthand notebooks, were consulted to trace the errors and omissions that were found.”
This statement which is a fair summary of many comments made by Kenneth Wapnick and Judith Skutch as
well as by the Scribes, Thetford and Schucman over the years, represents the bulk of what we “knew” about the
editing before an examination of the primary sources was possible. Like much of “ACIM lore” and the “official
story” which is oft-repeated, some can be independently corroborated but some is gloss which obscures as much as
it reveals. And some statements in this “official” history can be shown to be mistaken.
“The Story” of the Course’s origins was not the subject of any thorough or rigorous attempt at
documentation and verification until many years after the events in question. “The Story” was told and re-told for
years with, as Judith Skutch has testified in court, details adjusted to make a good story. Some facts about the
editing were perhaps never openly disclosed by the Scribes. As happens with “oral traditions” which are told and
retold, verisimilitude to “the historical facts” declines over time and we progressively end up with “more and more
good story” and “less and less accurate history.”
None of this requires any act of deliberate deception on the part of anyone. If I tell you “the story” of an
event I witnessed in the course of a casual conversation, it will rarely be a “comprehensive history” and will consist
of the elements which struck me as important as I understood them at the time and perhaps more importantly, as I
understand them now. I’m also going to select what to tell you based on my ideas about what you want to hear. If
you re-tell the story to others who recount the events to yet others, in each retelling the “facts” are interpreted
through the lens of the understanding and meaning of each new raconteur. Elements of the story may take on
mythic proportions and this very much happened with the “Story of ACIM.”
Among the “mythical elements” was the notion that little was changed in the editing and the notion that any
changes were the correction of errors done in accord with the wishes of the Author. The source for this myth is
obvious: the editing instructions were such that this should indeed have been the result. That is what the editors
were supposed to do and the “story” ended up being that this is what they did. From the thousands of editing
changes I’ve examined, and from the observation that well over half the total dictation was not changed at all,
except perhaps for adjustment of paragraph breaks I’d say that “story” contains a good deal of truth. But it is not
the “whole story” and it misses one very crucial element, that a great many mistakes occurred in the editing which
were never caught and corrected. And, a great many instances of “re-writing” occurred which strike many as

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“introducing errors” rather than “correcting errors.” The original dictation may have been “divinely inspired” but
much of the editing very clearly wasn’t.
In the preceding “official history” from FIP we see that the fact of errors is acknowledged and it is said that
they have all been corrected. This may be an accurate statement of the belief of the proofreaders at the time, but as
we can clearly see, however much they believed that, it wasn’t true.
It is quite normal for narrative accounts to change over many retellings such that “the story” ends up being
what is remembered, rather than the facts on which it was originally based. It is also true of proofing a page of text
that, having found and corrected several mistakes, one has the impression that one has “corrected all the mistakes.”
I’ve had that experience countless times. It is only when, on the fourth or fifth pass at proofing, when one is still
finding mistakes which were previously overlooked, that one comes to realize that one can never really be sure
they’ve all been found. Proofing is a bit like searching for a needle in a haystack. Finding none doesn’t prove
there are none and finding two doesn’t prove there might not be another. Yet the conviction can readily arise that,
having found one, the task is complete.
I strongly suspect this is what happened in the Scribal and later editing of ACIM. Errors were noticed and
fixed at every stage but due to the lack of any thorough proofreading, there was no way for the people involved to
be aware that there were other problems that they missed.
And I understand why they didn’t do it. Having spent years proofing this material while holding a full time
job and trying to “have a life” I am aware of how tedious and demanding a task it is and how very long it can take.
It is still the case late in 2007, 42 years after the dictation began, that the whole of the ACIM canon has yet
to be thoroughly proofed against the primary source material even to the limited extent of identifying all of the
inadvertent copying mistakes. Some proofing has been done, and even some extensive proofing has been done on
portions, but the task is far from complete. Nor will it be complete until the desire to see a copy of ACIM which
can honestly be called accurate comes together with the resources necessary to achieve that objective.
FIP acknowledges that “some material was inadvertently omitted” and that “typographical errors went
unnoticed.” This is true. While no precise count exists, I suspect there are thousands of such errors. There are
certainly at least many hundreds. However, while the statement “correct all prior mistakes” may reflect the sincere
intentions, it does not in any way reflect what occurred. A small minority of the mistakes of which I am aware, and

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that is by no means all of the mistakes that exist, were in fact corrected. New mistakes were also introduced. The
statement is made that the First Edition was proofread against the Urtext that Thetford had originally typed from
Helen’s Notes. This leads to the question of “version identification.” As will be demonstrated later in this
document, the Urtext at the USCO is almost certainly not that original Thetford Transcript. Is FIP telling us they
checked the Urtext as found at the USCO or the Thetford Transcript which they are also calling by the name
“urtext?” In the latter case that would mean there are two documents, both of which are called the “Urtext.”
Having checked every item listed in the Errata, I can say that most alterations restore the material to the Urtext
reading, a few to the Notes reading, while some appear to be fresh interpolations and a few cannot be identified at
all but may have derived from another source – possibly the Thetford Transcript. It is unclear then just what they
checked since we don’t have that Thetford Transcript against which to check ourselves.
If other retypings and the Notes themselves were consulted, it appears not to have been very often. Not
often enough to notice thousands of omissions nor, it would appear, carefully enough to notice the fact that the
Urtext isn’t the Thetford Transcript.
I must say it boggles my mind to suppose that they mistook the Urtext manuscript for the Thetford
Transcript. There is considerable evidence pointing to just such a mis-identification however. This leads me to
wonder if any copy of the Thetford Transcript has survived – or was available to those doing the proofing –
because I am rather sure that if one had both the original transcript and a later, abridged and edited retyping in
one’s hands, it could not be anything but completely obvious which was which even with only a cursory
examination.
It is not clear then what FIP or even Wapnick mean when they say “urtext” since they usually add that they
mean the original Thetford Transcript which is not, or at least certainly not entirely, what has been widely
circulated as the Urtext. Nor does the word “urtext” mean “original copy” though they state they are using the
word to mean just that. Possibly they didn’t check that urtext but instead, something else they are also calling an
“urtext?”
There is some confusion on the part of someone here because the statements made by FIP, when taken at
face value, do not correspond to the physical evidence we have. Part of that may be due to the fact that the term
“urtext” is not being applied consistently or precisely.

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One cannot avoid the impression that at this stage as at some previous stages, there was a lack of
thoroughness and respect for actual facts, even though there clearly was some effort to provide an accurate
account, and that while the desire to actually check everything may have been present, that is not what was done.
I’m going to quote from Robert Perry’s excellent article: “The Earlier Versions and the Editing of A Course
in Miracles” as Robert addresses this very problem helpfully:
“Early on in the dictation, Bill was placed in charge of what material was included in the Course. In speaking of a piece
of personal dictation, Jesus said:
“Ask him [Bill] later if this should be included in the written part of
the course at all or whether you should keep these notes separately. He is in
charge of these decisions.” (Urtext T 1 B 25i p. 16)
“This has led many to believe that Bill was in charge of the editing of the HLC. Ken Wapnick, however, says that this
instruction pertained only to that early time, and was not intended to place Bill in the subsequent role of editor. Instead, he
says, Helen was the one in charge of the editing process: "You can perhaps think of Bill as her consultant." (conversation
between Perry and Wapnick, August 9, 2004)
“Helen later wrote about the process of editing the Urtext into the HLC:
“I assumed the attitude of an editor whose role is to consider only form and disregard content as much as
possible....Bill was adamant in opposing any changes at all, except for deleting the too personal early references and
correcting actual typing errors….I wanted to change just about everything, but I knew that Bill was right. Any changes
I made were always wrong in the long run, and had to be put back….[The material] had a way of knowing what it was
doing, and was much better left exactly as it was.” (Absence from Felicity, p. 329.)
“Two observations come to mind from this paragraph. First, Bill was probably placed in charge of decisions about what
to include because Helen "wanted to change just about everything." Second, Helen understated the actual level of change,
which, as you can see, was much greater than simply "deleting the too personal early references and correcting actual typing
errors."
The quote from Helen is very instructive as is Wapnick’s comment about the instructions. Perry’s
observations are, I think, quite apt. First, Helen said “any changes I made were always wrong in the long run, and
had to be put back.” In fact there are only three instances I’ve found where her editing restored material to an

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earlier form, and these are trivial. There may well be others I haven’t noticed. But I have examined more than a
thousand and found only three, so there is no pattern of “putting things back.” Of course if there are (or at least
once were) other “editing drafts” to which we do not have access, which seems almost certain, it is at least possible
that evidence of “putting things back” exists there. Basically though, Helen’s statement cannot be corroborated
from available documentary evidence. It is possible that in this and some other statements, she is asserting what
she wished to do but didn’t manage to do.
There are, however, thousands of alterations she did make, and never put back. From the evidence currently
available it is clear that Helen almost never put anything back. I won’t argue with her opinion that “any changes I
made were always wrong…[The material] had a way of knowing what it was doing, and was much better left
exactly as it was.” Her job was not to introduce changes. Yet, quite aside from “removing personal material” as
instructed, vast changes were made, as we can see from the Notes to the Urtext to the HLC to the FIP First Edition,
and those changes almost never restore the material to an earlier form. What “restoration” did take place happened
in the Second Edition but that was done long after Helen’s death and only tackled a very few changes.
Rather clearly those involved in the editing did set aside the instruction. Helen did take over the editing. Bill
did not assume the responsibility he was assigned, and they were all, somehow, okay with that in one way or
another. And therein lies a large part of the “versions” problem. Helen assumed authority to change the material,
an authority she was never given and openly acknowledged she was incapable of exercising well. She further
acknowledged that Thetford, who had been assigned the authority didn’t want any changes beyond removing
“extraneous” material which was not part of the Course.
Wapnick reports that Schucman and Thetford suffered a deteriorating relationship at the time of the final
editing in 1973-74. One reason is obvious. Instead of obeying the explicit instructions to “Help Bill,” Helen is
blocking Bill from carrying out his assignment by insisting on doing his job for him in a manner which she herself
says is contrary to his wishes and which she acknowledged as “always wrong in the long run.” How could you not
have an “absence from felicity” in that context?
Wapnick walked into this situation as a complete newcomer according to his account with no personal
experience of the history or the personalities, and basically observed as the two grew further apart. Then he helped

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Helen finish the editing. He didn’t know and hadn’t been told that it was Bill he should have been helping. Of
course if no one told him, he had no way of knowing. But Helen, having assumed Bill’s role and taken the
material as her own, even calling it “my book,” according to her student Benedict Groeshel, 2 increasingly comes to
depend on Wapnick to actually complete the task, with Wapnick almost certainly having little idea of what’s really
going on beneath the surface at this stage. Thetford, for his part, simply distances himself more and more from the
situation and as he was later to say “left it in Jesus’ hands.” The problem with that was that Jesus had put it in
Bill’s hands.
The instructions were not followed, and however one spins or explains or justifies that, there is no question
that Thetford did not take up the role of editor and Schucman did, and Schucman’s subsequent “authorization” is
clearly at variance with the Author’s “authorization” and instructions. There can be no disputing that Schucman
“authorized” the edited abridgement of ACIM that first emerged in 1975 but we cannot avoid raising the question
as to whether she was “authorized” by the Author to change the material so extensively.
Another question which my years of comparing versions has suggested to me concerns whether the Scribes
were remotely aware of how much their interventions changed the basic content and teaching. Since they never
proofread nor, apparently, compared one version against another, I suspect they had little idea of the full extent of
the changes they introduced over the course of ten years of copying and editing. The extent of differences they
introduced, therefore, may well be larger than they were aware of or than they intended.
Certainly a huge proportion of the changes they introduced were simply typing mistakes most of which, I am
rather sure, they would have “fixed” had they been aware of them. It is only in the careful and thoughtful
comparison of the ‘variant readings” resulting from editing changes that one can become aware of any changes in
meaning which result. Since they didn’t do that comparison, I can see no reason to suppose that they were actually
aware of the extent to which they changed the material. They may have sincerely supposed it was a good deal
more “virtually unchanged” than is in fact the case.

2
Fr, Benedict Groeshel told me this in a phone call in July of 2000

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Had the original source material been made available while either was still alive, we could put these
questions to the Scribes and ask them why particular things were changed and listen to their explanations. Such an
exercise could at least resolve some mysteries. One of the most common questions I have when examining variant
readings is “why on earth did they change that?” It’s a question I’d love to be able to put to those who made the
changes. I have almost no doubt that in many cases they’d simply say “oops, that was not what was intended.” I
certainly do not exclude the possibility that some of the changes were well-considered and even directly dictated
by the Author and some really are corrections of previous errors. I absolutely cannot exclude the possibility that I
simply fail to grasp deeper reasons they may have had. But overall most of the editing appears hasty, sloppy and
careless, not to mention excessive and has the general effect of reducing the clarity and sharpness of the contents
while occasionally introducing serious distortions. Most readers who approach the earlier material without bias
and compare the versions report that the earlier material is easier to read and much clearer. That fact alone strongly
suggests it was “human meddling” and not “dictated corrections.” More than one long time student of the later
abridgement has reported “tears came to my eyes” on reading the Urtext and realizing how much beautiful prose
had been left out or distorted.
The “obvious things” I mentioned at the outset are that the introduction of changes appears to have been
done very casually, haphazardly, and carelessly, often without carefully reading the material and certainly often –
apparently – without understanding it. I can “prove” this point only with extensive examples, which are beyond
the scope of this section. I will refer the reader to Appendix V where a handful of the many hundreds of possible
examples are explored in some detail.
Were there only a handful of such “questionable changes” few would consider it a big deal. But there are
many hundreds where “editing error” appears the most likely explanation for the change we see. There are so
many that even though most are individually fairly minor in significance, the net effect of so many errors is
anything but minor.
It is certainly true that many of the editing changes are “minor” and that there are many “minor word
changes” which have little, if any apparent impact on meaning. If one were to judge only a random sample of a
handful of changes, one could say quite accurately “most are minor.” I think the most frequent single difference is
changing “which” to “that” which is hardly an earth-shaking alteration.

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But some of the changes are not minor in my view, do not involve “too personal early material” and change
the meaning of the text. A huge number are obviously just inadvertent copying errors.
Yet it is also very much the case that some of the changes really are corrections of earlier errors. In no way
do I wish to suggest that every change was a mistake or a corruption. What I wish to do is demonstrate that the
notion that every change was divinely inspired and represents a genuine correction or enhancement is a myth, with
no relation at all to the facts as revealed by the primary sources. While FIP and Wapnick have acknowledged that
there are some errors, they certainly have not disclosed – and may not have yet even discovered – the full extent of
the problem.
In conclusion then we can say of the editing that at each stage some corrections of earlier errors were made,
an even larger number of new inadvertent errors were introduced, and rather few of the earlier errors were detected
and rectified. Never was the new version fully proofed against a previous one in order to verify that every
difference was intended. The result is that “the more they edited it the worse it got” in terms of accurately
reflecting the original dictation.
While most of those errors have minor impact on the overall message, some have a rather large impact, the
cumulative effect of which is difficult to quantify. It is safe to say that the accuracy and reliability along with the
readability of the material suffered during the editing.

1.4 Perceptions of the Editing


It is perhaps worth noting that there is some indication that the Scribes, and until recently Wapnick himself,
didn’t think of the Course as having multiple “versions.” 3 Rather the indications are that they thought there was a
“single Course” which they were attempting to put on paper with each “version” being yet another “attempt” which
in their view was “better” than the preceding one.
For those involved at or near the beginning I can see how this perception would arise. For those arriving
later, an examination of the primary source material reveals several distinctly different redactions of “the Course”
which arose at different times. Where there are differences, the question naturally arises as to which is the “more

3
Wapnick in Absense insists in a footnote, in a discussion of the multiple versions, that there are not multiple versions.

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authentic” of the variant readings. (see Appendix V) Students today who can compare the respective versions
often prefer the earlier variants to the later ones. This fact may shed some important light on the topic.
For the Scribes and even for Wapnick, who assisted with the final editing in 1973-75, the perception and
assumption appears to have been that the latest reading is in all cases the best. I can even see how people “in the
thick of it” and attempting to respond to this remarkable material as Jesus would want, could perceive it that way,
especially since they did not go back and compare the earlier to the later forms. This perception appears to
underlie statements by Wapnick which denigrate the pre-1975 versions as “rough drafts.” To some extent of
course they are “rough drafts.” To some extent they are also “authentic original dictation” which was later
distorted by copying mistakes and some highly questionable re-writing, omissions, and re-sequencing.
Even a quick glance at certain of the variant readings unmistakably reveals that many of the “later changes”
are simply typos and copying errors which are the result of inadequate proofreading, a fact which FIP itself
concedes in the Errata to the Second Edition. In many instances the most recent rendering of ACIM appears the
“most rough” of the lot and often preserves, and preserves badly, only a distant echo of the original words of the
Author. Where there were copying errors which were detected, rather than going back to the earlier material to see
what was originally there, and correcting the copying mistake, the editing often involved rewording a segment
which rendered bad grammar adequate, but shifted the meaning even further from the original idea. Thus, “the
more they edited it, the worse it got” overall. Nevertheless, some previous errors were caught and corrected in
each editing also.
The result is that “The Course” in its most pure, original, accurate and authentic form exists in all of the
versions and there is no single one which is without error nor is there one without virtue. To find “A Course in
Miracles” or at least to get as close as possible to what Jesus intended requires, then, a careful sifting of the variant
readings and editorial changes, intentional and inadvertent, to uncover the most genuine form.

1.5 The editing “Authority Problem”


When anyone sets out to “edit” material of this nature, as many have set out to do, one sees things that
appear to be errors which must be corrected. Sometimes they are as simple as obvious spelling mistakes, necessary
punctuation, such as a missing closing quote, or using the word “yolk” where “yoke” is required. Like other

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humans, the ACIM Scribes made typing and spelling mistakes. In a “replica” edition those are preserved but in
any other kind of edition, those are normally corrected.
While not always consciously or responsibly addressed, every editor faces the implied question as to “what
authority do I have to alter anything in here?” The question has certainly confronted me, and it clearly confronted
Thetford, Schucman and Wapnick. Different people come up with different answers.
At the level of spelling corrections or standardizations, I don’t think very many people have a problem with
conforming the material to one standard spelling convention or another. When dealing with punctuation which has
no impact on meaning, there isn’t a big deal either. Some people prefer to put a comma before a conjunction since
it improves readability; others prefer to leave it out. It’s rare that such choices have much, if any, impact on
meaning. The removal of commas certainly can have a serious deleterious effect on readability, however. When
we move any further than that, however, we need to remember Jesus’ own words “every word is meaningful.” 4 If
“every word is meaningful” then changing any word is also “meaningful.” If every word is meaningful then every
comma might also be meaningful since the movement of a comma in a sentence can significantly alter the context
and thus the “meaning in context” of the word. Similarly any removal or addition of emphasis on a word changes
the meaning of that word relative to the meaning of other words in that sentence.
While not every change in commas or emphasis is going to have significant impact on meaning, any change,
even as small a change as inserting or moving a comma, could have a significant impact and since that is the case,
before changing the meaning you need to be very certain that you are correcting an error and not introducing one.
You also need to be sure that the change is essential and that the fact of an error is argued by textual evidence, and
is not merely a personal subjective preference or opinion. The less of the latter there is, the better the scholarship
will be. Like any “judge” in any courtroom, the editor should be unbiased and objective in his decisions and not
allow personal subjective impressions to influence his judgements. As a safeguard, and to enable the reader to
appeal a bad judgement, and to more thoroughly understand a good one, every change must be documented so the
reader can see where the words on the page genuinely are an exact copy of the “original” document being copied
here, and where an adjustment has been made by the editors, exactly what that adjustment is, and why that
adjustment has been made.

4
Notes 4:67:8

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It is my view that extreme restraint should be exercised on changing anything, even commas, and nothing
should be changed, beyond spelling and capitalization and other purely stylistic conventions, without a very good
reason and complete documentation such that others can review those changes and find any mistakes we might
have made.
Jesus also stated that he’d undertake to correct “retroactively” pointing out that the Bible is still being edited
and corrected. 5
The original Notes have errors, and they have dictated corrections, not all of which were made in subsequent
versions. There are errors. Fixing errors is a good idea. I think there’s a general consensus on that much. How we
determine what is or isn’t an error, and how we establish what the fix should be are hugely important questions
whose answers are by no means always trivial or obvious. They are the ‘question of authority.’ By what
“authority” do I say “this is a mistake and the correction should be thus?”
Schucman clearly felt she had a “license” to make minor adjustments to wording, as Wapnick notes in
Absence, most notoriously, shifting “which” for “that.” But she did a great deal more than just minor changes
which had little or no real impact on the meaning. The question is, by what “authority” did she do that? Was she
essentially a stenographer taking notes from the Author and then passing on the Author’s words or was she a co-
author working with the Voice and contributing original material of her own? Did she have ‘authority” to change
the Author’s words without his specific instructions to do so? And having done so, are her alterations
“authoritative” in themselves such that we should revere her modifications, and accept her opinion as final in all
cases?
There are several points of view on that topic and sometimes considerable controversy, most of which really
fails to grapple with the nature of the editing process and the editing instructions the Author provided.
Much is made of the notion that Schucman “authorized” the publication of one version and not another,
particularly in advertising for FIP’s just-announced Third Edition. It seems forgotten that Schucman “published,”
in the meaning of the law, several versions and in 1975 when the Criswell was moving out, yes, she authorized it
but had she been aware of how many inadvertent mistakes there were in it, I am almost certain she would not have.
It seems clear that the Scribes and publishers were quite unaware of the number, extent, and severity of the copying
5
Notes 4:123:8; Urtext T 1 B 30d.

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errors in the 1975 edition. Aside from “divine guidance” there is no way for anyone to know about those without a
meticulously thorough proofreading, and that was not done!
Some proofing was done in the preparation of the Second Edition, but it clearly wasn’t “thorough.”
We can conclude they didn’t know or even have any way of knowing the extent of the problems and in my
view, it doesn’t matter that much, most of the Course got through tolerably well. It was better, I think, to get it out
in half-decent shape than delay it for years trying to make it perfect. Since it was getting worse with each attempt
to improve it by that time we can be thankful they stopped editing and went to press as soon as they did.
This unquestionable “authorization” from Schucman however can hardly be construed as an argument
against our subsequently checking the work and correcting the obvious mistakes which slipped past the Scribes and
previous proofreaders. Nor does any “authorization” of any version by Schucman – clearly made in complete
unawareness of the magnitude and extent of the shortcomings of that version – constitute an argument against, or
prohibition of, future primary textual scholarship in which her work and editing decisions are inspected and
reviewed and critiqued and even reconsidered in some cases in the name of distinguishing the words of the Author
from those of the Editor.
Unless one makes the argument that Schucman was infallible and her work inerrant in all cases, then every
decision she made to change anything is eligible for review and double checking to confirm that it was not an
inadvertent error.
The debate as to what Schucman should or should not have changed may continue for a very long time.
Today, anyone facing the question of either publishing an edition of ACIM or even quoting ACIM, the question
arises as to which variant or which version to choose. A few feel that ACIM needs less to be corrected than
rewritten again, feeling they are “authorized” not just to select from existing variants but to come up with entirely
new “original” 6 ones. Some have been unable to resist the temptation to rework punctuation and emphasis and
even wording in some cases in a way which resembles none of the scribal variants. In a few cases some clearly
bad grammar may warrant our attempt to reconstruct probable original intent. But undertaking to change material
in the absence of any indication of an error is not “editing” it is “interpretive re-writing.”

6
Tom Whitmore’s “Original Edition” is a classic example of this phenomenon.

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The presence of such modifications denotes an “interpretive edition” in complete contrast to an “urtext” or
“critical” or “original” edition. In the latter, primary sources are the evidence used to reconstruct what the author
most likely intended to put on the page. In an interpretive edition by contrast, the editor’s subjective opinion is
what determines the outcome. An “interpreter” in an “interpretive edition” adds his own subjective opinion to the
“original” material resulting in an “original” creative “interpretation” of one or more “original” sources. Note the
totally opposite meanings of those two kinds of “originality.” In terms of Tom Whitmore’s “original edition” that
is what we see, an original creative work based on the HLC, using some scholarship from others, and substantially
modified in an “original” way so as to produce an “original interpretive work.” The notion that any effort to
reproduce what the Scribes “originally” put to paper was involved is a misperception of the “originality” in that
edition. In contrast, a critical or scholarly edition does seriously attempt to reproduce the Author’s original intent
based on actual textual and other evidence, not on subjective interpretation.
It is rather clear that a great deal of the editing performed by Schucman was in fact ‘interpretive’ in which
whole passages were re-written, sometimes only for style, but also at times in such as way as to modify the
meaning of a passage. There is very little of this in the Urtext she prepared, but progressively more of that
“interpretive editing” in the later revisions.
The question must be asked, though we can hardly even begin to answer it here, whether that “interpretive
editing” by Schucman should be considered an “authoritative replacement” for the original dictation itself or be
considered Schucman’s personal commentary as a supplement to that original dictation. I am aware that there are
people who hold each opinion rather strongly. My own view is that her editing contains both kinds of material,
both authoritative scribed corrections dictated by the Author and her own subjective interpretations along with a
good number of inadvertent copying mistakes which never were detected so were never corrected.
There definitely are these two different kinds of editing, the “critical” or “scholarly” editing in which
modifications occur only where there is solid evidence of a mistake and “subjective” or “interpretive” editing in
which the reason for a change is the “feeling” of the editor about the passage.
In many respects then what we see in the 1975 FIP abridgement can be fairly called an “interpretive edition”
of ACIM, with the interpreters being Helen Schucman and Kenneth Wapnick. The only “problem” here is in
presenting it as something else. While much of it is entirely unchanged from the original dictation, some of it is

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entirely absent and some of it is substantially modified. The characterization “virtually unchanged” is, at best,
highly misleading.
The real difference here is subjectivity versus objectivity. Is the reason for a change subjective, a feeling or
a hunch, or is the reason evidence of an error? Is the resultant change one that is dreamed up by the editor
(subjective) or constructed from primary textual evidence with solid arguments (objective)?
Rather obviously the “authority” of the two kinds of editing differs. One is rooted in the physical and textual
evidence and constrained by the rules and protocols of textual scholarship and the other is essentially the fancy of
the editor. I very much want to resist calling either one “bad.” I do not wish anyone to suppose I consider either
one infallible. I very much do, however, wish the reader to recognize that the two approaches are as different as
night and day.
If there is a “mistake” involved here, is that of mistaking one for the other, since the “authority” of an
evidence-based scholarly argument is a completely different kind of authority than the “authority” of the subjective
of opinion of any editor. Each has its place but if we confuse the one for the other we will confuse ourselves and
others.
Much difference of opinion and even rancorous dispute has arisen among ACIM students based on
confusing these two very different modes of editing and the failure to recognize that opinions of the editor,
however meritorious they might be, are not the same thing as the opinions of the Author, even where the two
actually agree. Further, even where the two are the same, they are not derived in the same manner or with the same
rules of evidence or by the same methodology. And of course, the two do not always agree. When they don’t,
which should be given the greater “authority?”
The mistake is not in doing “interpretive editing” so much as in packaging “interpretive editing” as “critical
editing” such that the reader cannot tell the Author’s words, emphasis and even punctuation from the editor’s
modifications.
A careful sifting of variant readings can in many cases enable us to make a clear distinction between the two
in the various ACIM versions, such that we can see ‘the author’s original wording’ and corrections dictated by the
author, alongside “interpretive modifications” rendered by subsequent editors. While each may have particular and
unique value, the “authority” of the two is not the same.

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The “error” in the editing then was not that interpretive editing was done, it was that the interpretive editing
was hidden and even misrepresented such that editorial interpretation was masked as original wording even when it
wasn’t.
The result of that error is that “interpretive editing” was accepted by many as “the author’s words” when it
wasn’t.
With the availability of vastly greater information about the precise editing changes, readers can make up
their own minds as to which “variant reading” they feel is more “authoritative” in their own view, and we can now
make a distinction between “original dictation” and “editorial interpretation” and cease confusing the one with the
other.

1.6 Nomenclature
The various versions of A Course in Miracles have been referred to by a dizzying variety of names over the
years, especially since the first publication of an “earlier” version in 2000. The reasons are many and various but
the effect is a veritable Tower of Babel and enormous confusion for those new to ACIM and a considerable
inconvenience for anyone attempting to research a document according to its name.
Just to provide one example, here are a few of the names under which the Hugh Lynn Cayce version has
appeared: Jesus’ Course in Miracles, JCIM, Unexpurgated ACIM, Thetford Redaction, Thetford Version, Blue
Sparkly, 1972 version, Original Edition, and Ur-Compendium. Not only do we have a variety, but most of those
are inaccurate and misleading.
We have already briefly observed the confusion around the name “Urtext.” There is a lack of clarity as to
just which version of ACIM this name is being used to denote in some cases along with different ideas as to what
the term actually means. At one time or another, on one form or another, the term Urtext has been applied to at
least three different versions.
Since it is impractical to refer to any version by up to a dozen different names in each mention, we have to
choose just one for this discussion. After much discussion, prayer and reflection over the course of several years,
the solution to the nomenclature issue became obvious: use the original names originally assigned by the Scribes
themselves where we know them and use precise and unambiguous descriptive names where we don’t. That is also

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the “scientific method” of naming things. Founders, creators, and discoverers get to “name” things. If they don’t,
those who come later name them after them.
The purpose of a name is to communicate identity, and the most useful name is that which is most widely
recognized because that one most clearly and unambiguously communicates identity accurately to the largest
audience.
In academic, scholarly and scientific circles, by convention the author, founder, originator, or discoverer of a
“thing” gets naming rights. There is a reason for this, and it is to prevent the “Tower of Babel” we’re experiencing
in ACIM nomenclature today. Once a “thing” is named by the first person to introduce it, the name sticks and no
one tries to re-christen the object. There is an ego tendency to express “ownership” of a thing or idea by naming it,
and the scientific convention puts a leash on the more destructive, Babel-inducing tendencies of ego. There is a
sense in which respect and recognition of the “originator” of a thing is acknowledged in honouring the naming
rights of the originator. The failure to respect the ‘original names from the originators’ is inherently disrespectful
both to those originators whose contribution is disrespected and to the general public which you will be needlessly
confusing.
In the early historical writings about the Course we find that the versions are named by the Scribes from the
outset, and the names of the pre-1975 versions are clear and unambiguous and they are:
The Notes
The Thetford Transcript (which is also sometimes referred to and confused with the Urtext)
The Urtext
The Hugh Lynn Cayce version (HLC)
The later Foundation for Inner Peace editions are generally recognized by their formal titles: FIP First
Edition and FIP Second Edition.
There are “other versions” which are mentioned in historical accounts, which may still exist, but which
remain secret. We are told of the existence of some number of “retypings” which we’ve never seen. We know that
Thetford transcribed the Notes in type, for instance. In the quote from FIP above and in Wapnick’s accounts, that
Thetford Transcript is identified as the Urtext. (see discussion below) That name “Urtext” has been applied, at one
time or another, to just about every copy of every version of ACIM by someone or other. It is a most

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misunderstood and misused label. We reserve that name for the document which has been circulated since 2000
under that name and which is reasonably supposed to be substantially identical to that filed at the USCO as Urtext
of a Course in Miracles because we believe that is exactly what it is. And we reserve the name Thetford Transcript
for that currently missing document which is not, or at least mostly not the “Urtext” despite what FIP and Wapnick
seem to indicate.
Other names which include a vast range of often misleading labels have been applied to editions of various
versions of ACIM at various times, sometimes in a very misleading way. Other “cutesy” names that sound more
appropriate to comic books have also sometimes arisen. While noting this fact, we are avoiding the generation of
any new confusion by avoiding any names but the original, most accurate, least ambiguous and most well-known.
A final caveat is in order in relation to the term “Urtext.” While it is fairly clear which version of the Text
volume is really an urtext, with the other volumes it is much less clear. We know that more than one typed copy of
each was generated by the Scribes. We have only one typed manuscript of each. It is impossible to be certain
which of the multiple copies we actually have. They are given the name Urtext because that is how they are
labelled in the USCO deposit. The labelling is, in my view, the best we can do but remains provisional. Also,
while the Urtext Text volume really is a “pieced together urtext” fitting that definition of the word, the later
volumes are far closer to direct word-for-word transcripts of the Notes with much less editing. This also calls into
question the appropriateness of calling them urtexts.

1.7 Identification and Authentication


A more extensive description of the editing history of ACIM than that offered in the FIP Errata is provided
in Kenneth Wapnick’s book Absence from Felicity. In that book we learn that the chapter and section headings
were entered in the HLC version, which was completed by 1972. From Wapnick and from the FIP Errata we learn
that the Text volume was re-typed twice following the initial Thetford Transcript. In some descriptions it appears
that the HLC is the second retyping and in others it sounds like there were two retypings prior to the HLC.
After the discovery of the HLC Text manuscript at ARE and the various earlier manuscripts, we found that
we had most of the original Shorthand Notes, a typed manuscript for each of seven ACIM volumes which was
called “Urtext”, along with a variety of Special Messages and of course the 1972 HLC from the ARE Library.

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Due to the fact that the typed copy which can be inspected at the USCO was labelled “urtext” in that
collection and due to the fact that FIP and Wapnick both specify that they use the word “urtext” to refer to
Thetford’s original transcript, it was naturally assumed at first that the Urtext typed manuscript was that Thetford
Transcript. We were aware however that at least one typed copy of each volume, and possibly two early copies of
the Text volume were still not available to scholarship. I don’t even know if any copies of these have survived.
Again, this was largely deduced from the FIP and Wapnick comments. This is a bit dicey, since they not
only don’t always agree, but attempts to verify their statements often show they were apparently mistaken on some
key points. However they do agree on there being multiple retypings, and more versions than we have so far seen.

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1.7.1 The HLC


The HLC was fairly easy to authenticate with high confidence.
We learn of its existence from Wapnick’s book Absence from
Felicity and also that a copy was given to Hugh Lynn Cayce and that
the Scribes came to refer to this version as the “Hugh Lynn
Version.” The Association for Research and Enlightenment Library
was managed for some years by Hugh Lynn Cayce and finding that
copy there which fits the description Wapnick provided makes a
pretty good case that this is, in fact, a copy of the HLC dating from
approximately 1972. Robert Skutch in Journey Without Distance
dates it to September 1972. To date I’ve seen no one question the
identity or authenticity of that document, nor seen any evidence to
suggest it is not what it appears to be. Due to the fact that it has a
consistent internal page numbering system, it is also reasonably
certain we have no missing pages, nor any pages out of the original
order intended by the Scribes.
The HLC appears to be what FIP calls Helen’s “second
retyping” and what Wapnick calls Helen’s “penultimate version 7”
following the second retyping.
The HLC was the first draft of ACIM to have chapter and
section breaks. Their presence in this document combined with the
dramatic and numerous differences from the later FIP editions,
leaves us confident that this document has been correctly identified.
Figure 1 The first page of the HLC

7
See quote on page 29

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1.7.2 What is the Urtext?


The second oldest ACIM manuscript we currently have, the Urtext, was
initially received as the Thetford Transcript since the most widely recognized
authorities such as Wapnick and FIP had repeatedly asserted that they had called
that original transcript by the name ”urtext.”
Within weeks of its release in August of 2000, however, questions began
to be raised as to whether or not it really was that original Thetford Transcript
or a later, edited retyping, or even a combination of parts of several retypings.
Further study cast progressively more doubt on the identification of this
document as the Thetford Transcript.
Now that we can compare much of it with the Notes we see that, at least
in the early chapters, much of it is in no way a direct transcription of the Notes.
Nor are many of the differences “inadvertent” discrepancies which could be
explained as copying mistakes. This Urtext document is heavily edited in
portions and a great deal of it shows clear evidence of being a “retyping” with
editing changes and copying errors rather than an original transcript.

Figure 2: The first page of the Urtext


manuscript

1.7.2.1 How is the word “urtext” used in ACIM writings?


The source for the notion that the Urtext is the original Thetford Transcript is not hard to find. In the “Errata
for the Second Edition” published by the Foundation for Inner Peace (FIP) in 1996 we read:
“Helen took down her internal dictation in notebooks, and regularly dictated these to her colleague and collaborator,
Dr. William Thetford, who typed out her words. This original typing of the three books came to be called the "urtext 8," a word
denoting an original manuscript.”
Wapnick, for his part, offers a slightly more detailed set of observations. The following quote comes from
the introduction to the 32-part cassette tape series entitled: "Classes on the Text of A Course in Miracles":

8
It is interesting to note that FIP reserves the name “Urtext” for volumes 1,2, and three only, and does not include the other volumes.
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“Let me say a few words about the relationship of the early chapters of the text to what Helen had originally taken
down. Briefly – since most of you know the story –Helen had written down the dictation from Jesus in notebooks. […] She
then dictated what she had written down to Bill Thetford, who typed it out. What Bill typed out is what we usually refer to as
the urtext 9. The word "ur" comes from the biblical story of Abraham, who was born in Ur of the Chaldees. Basically it is used
to symbolize the beginning of something. (emphasis mine)
“So when we speak of an urtext, we mean the first version of a manuscript. Thus there are famous urtexts of
Shakespeare's works and many other literary masters. With regard to A Course in Miracles, 10 we used that term to denote what
Bill had typed, the original typed manuscript that was based on Helen's notebooks. Helen then retyped the manuscript of the
text twice. And then there was the penultimate version, which was the version I saw when I met Helen and Bill. That is the
version 11 Helen and I edited into the finished copy -- the published copy.”
When they write about the “Urtext” they say they are referring to the Thetford Transcript. Since it was
Wapnick who filed the USCO “Urtext” material, it seemed to be a reasonable assumption that he understood what
he was filing to be the Thetford Transcript. There is no remotely obvious reason for him to intentionally
misrepresent the document’s identity. If he said it was the Thetford Transcript it is probably because he was
simply mistaken. Wapnick, who probably had more and better access to a vastly wider range of primary source
material than anyone alive, and who knew the Scribes and their work better than anyone, was presumed to know
what he was talking about, and thus his statement was widely believed. Indeed, it was only after the evidence of
the mistake became overwhelming that I reluctantly concluded that, incredible as it may seem, Wapnick was
mistaken on this point.
I do not know who assembled the Unpublished Writings into their current 22 volume form at the USCO, but
there are a number of indications that it may have been done long before 1990. To cite one example, the fourth
ACIM volume is called “Use of Terms” in the USCO collection rather than “Clarification of Terms.” The earliest
copies we have are labelled “Use of Terms” but by 1976 it had been renamed “Clarification.” The typed title page
identifier calls it “Use of Terms” which suggests that this material, at least, was organized prior to the renaming.
The typed Urtext manuscript was obviously earlier and much larger than any version of ACIM widely known
when it appeared, and it was labelled “Urtext of a Course in Miracles and Related Material” at the USCO,
presumably by Wapnick.
9
http://www.miraclestudies.net/Errata.html
10
http://www.acim.org/catalog.html
11
http://www.miraclestudies.net/HLV.html

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Also from the “Errata” we read:


“After each of these typing sessions, Bill read back to Helen what he typed to ensure that no mistakes were made. Thus,
the urtext can be considered to have been carefully checked, and to be an accurate copy of Helen's original notes. Helen later
retyped the manuscript of the Text twice and the Workbook and Manual once, and none of these retypings was [sic] ever
proofread.”
If the FIP “history” here is at least mostly accurate, and there is independent corroboration of some key
points, this is a fairly high level of “proofreading” and would certainly catch most inadvertent errors such as
omitted words or phrases. William Thetford is on tape stating much the same thing, that Helen read her Notes to
him aloud, he typed them up and read them back to her to ensure accuracy. 12
We’d expect any mortal typist to make some errors, and that would be a reason for this proofreading. We’d
expect that proofreading to identify some errors and see pencilled-in corrections but in the Urtext document there is
very little, if anything, which looks like the corrections we’d expect to see from such proofreading.
While FIP and Wapnick disagree on the number of retypings, they both agree there were at least two typed
manuscripts, the original Thetford Transcript and one or more retypings of it, for every volume, with the Text
having at least one more than the other volumes. The “other volumes” here probably relate only to the Workbook,
Manual for Teachers, and Use of Terms. At the time FIP did not consider the later volumes to be part of ACIM
proper. So far, however, we only have a single typed manuscript earlier than the HLC for the Text and only a single
pre-1975 typescript for the other volumes. These are the ones labelled “Urtext.” From the FIP and Wapnick
descriptions, the Text “version history” is:

12
Cite source of tape

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Notes
1) Thetford Transcript (which they mistakenly called the Urtext)
2) First Retyping(which may actually be the Urtext)
3) Second Retyping (this may be a ghost and refer to the HLC)
4) HLC
5) Criswell/FIP Editions
What we actually have copies of for the Text is:
1) Notes
2) USCO Urtext (likely one of the retypings)
3) HLC
4) Criswell/FIP Editions
From the FIP and Wapnick descriptions, the other volumes “version history” is:
1) Notes
2) Thetford Transcript (which they called Urtext)
3) First Retyping(which more likely is the Urtext)
4) Criswell/FIP First Edition
What we actually have copies of for the other volumes is:
1) Notes
2) USCO Urtext (and we cannot be entirely certain which retyping it is. Some may be the Thetford
Transcript)
3) Criswell/FIP
According to the evidence from FIP and Wapnick, we are missing at least one retyping for each volume, and
possibly more than one for the Text. With the other volumes, we have only one typed manuscript later than the
Notes and earlier than Criswell/FIP. Wapnick and FIP disagree with each other on the number of additional
retypings, although the physical evidence appears to support their assertion that more exist than have so far come

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to light. There certainly is physical evidence of another retyping for the Text and in the extant Urtext we can see
that some sections appear to have been “re-worked” multiple times while other sections appear exactly as they do
in the Notes. It would appear that some portions were more heavily edited, and perhaps more frequently retyped,
than other segments. There thus may be (or at one time may have been) several partial retypings reflecting
different stages of editing, or different versions, for some portions of ACIM.
Wapnick and FIP were really the only published sources from which we could assess what this “Urtext”
material at the USCO was. They disagree on a key point, that being how many retypings there were. They agree
on another key point however, what an “urtext” is. On this point however, it would seem that they are both
mistaken.
Wapnick says: “The word ‘ur’ comes from the Biblical story of Abraham, who was born in Ur of the
Chaldees. Basically it is used to symbolize the beginning of something.”
Every dictionary consulted, along with several encyclopaedias state that the term “urtext” derives from the
German word “ur” (pronounced “oor”) which means “original.” It has nothing to do with Ur of the Chaldees or
Abraham.
That word seems largely confined to classical musical scores. It comes from the German for “earlier.” It is
a prefix, much like “pre” in English. It does not necessarily refer to a “first” but rather to an “earlier.” In the
Britannica definition (below) it is describes as something “pieced together” from earlier sources with the intent to
reflect the “original” meaning, but that is quite different from “the original autograph.”
In fact there seems little difference between the meaning of the term “Critical Edition” as applied to a
literary work and “urtext” as applied to a musical score in that they share the overall intent to reconstruct or “piece
together” (as Britannica puts it) the “original intent” as closely as possible from extant primary sources.
This came as quite a shock to me and I expect many others will be very surprised also. Before I read
Wapnick I’d never encountered the term “urtext” and like many I simply assumed he knew what he was talking
about. I’ve learned many times that one must be careful of assumptions in this field. Many well-meaning people
have passed on their untested assumptions, perhaps in good faith, but sincere good faith does not equal accuracy.

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1.7.2.2 How is the word “urtext” used elsewhere?


From Encarta:
“Urtext (German for “original text”), edition of music that tries to capture the original intentions of the
composer and minimizes editorial interpretation as much as possible. Urtext editions are usually based upon the
composer’s sketches and manuscripts, as well as original and early editions of the works.”
From Wikipedia:
“An urtext edition of a work of classical music is a printed version intended to reproduce the original
intention of the composer as exactly as possible, without any added or changed material. Other kinds of editions
distinct from urtext are facsimile and interpretive editions, discussed below.
“The word "urtext" is of German origin; "ur-" means "original". Occasionally the word "urtext" is capitalized,
following German spelling practice.”
From Britannica:
“The word Urtext (“original text”) may lead the uninitiated to suppose that they are being offered an exact
reproduction of what Bach wrote. It must be understood that the autographs of many important works no longer
exist. Therefore, Bach's intentions often have to be pieced together from anything up to 20 sources, all different.
Even first editions and facsimiles of autograph manuscripts are not infallible guides to Bach's intentions. In fact,
they are often dangerously misleading, and practical musicians should take expert advice before consulting them.
…"
While the primary use of the term appears to be for a kind of scholarly reconstruction of classical musical
scores, some sources allow for its use on “a musical sore or a literary work.”
From Oxford Literary Dictionary:
“Urtext, the German term for an original version of a text, usually applied to a version that is lost and so has
to be reconstructed by textual criticism. Some scholars believe that Shakespeare's Hamlet is based on an earlier play
that has not survived even in name; this hypothetical work is referred to as the Ur-Hamlet.”
On that note, Henning Diedrich observes “there is the Ur-Faust, which is a proper, valid play on its own.
There is Faust I, Faust II, and Ur-Faust. Ur-Faust was written decades earlier, probably never published, and was
prose, as opposed to the verses of Faust I and II.”

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In this later sense of “ur” the German word’s connotation of original, early document is clearly dominant.
The “Ur-Hamlet” and “Ur-Faust” however do not really refer to “urtexts” of either Hamlet or Faust! The meaning
of “Ur-Hamlet” isn’t “the first text (original copy) of Hamlet” so much as it is “the first Hamlet” or even “the
literary origin or basis for Hamlet” which is something rather difference.
The difference is subtle but crucial. Assuming we had the first and original autographs of both, we’d find
them different, even if one was based on the other. And we could do an “urtext” of Ur-Hamlet as well as an
“urtext” of Hamlet, if we had enough source material to work with.
Similarly with Ur-Faust … it’s not the same play as Faust I and we could presumably do an “urtext” for
each.
There are then these two somewhat divergent connotations to the word “ur.” Both relate to “originality” but
in the first case the reference is to the scholarly reconstruction, through textual criticism, of something that is lost
or never actually existed, while the second refers to an earlier, more ‘original’ draft or version which may or may
not still exist.
It’s not a common word, it is not present in many dictionaries, and it is not surprising perhaps that Wapnick
thought it might have to do with Abraham. Like me, he may have never heard the word before coming in contact
with ACIM and Helen and like me he may have made assumptions about what it meant without checking.
Helen however, who had a hobbyist interest in classical music, may well have run into the term in pursuit of
her musical interests and quite possibly applied the term to her “piecing together” of earlier material into an
“urtext” which she felt most closely approximated the Author’s intent.
For years I was puzzled by the term. Assuming that Wapnick’s definition was correct, and gradually
realizing that the “urtext” we were dealing with was not the Thetford Transcript, I marvelled that they could have
mis-identified the material so totally.
It seems the mistake was simply in the use of the word “urtext” which word is sufficiently uncommon that a
mistake is very understandable. That mistake was not recognized and corrected perhaps because they never
checked. I can understand that also. It was only very recently that I began to suspect the word did not mean
“autograph” and began to seriously check. I never thought its use in the context of ACIM had to do with Abraham
though.
Getting the definition of a word wrong is one thing. Being unaware that the “urtext” was not in fact the
Thetford Transcript while telling people for years that it was is a little more amazing. How could they have not

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known? Could it be that they never seriously checked that and several other assumptions they made and repeated,
perhaps even in good faith, but without due diligence? Could it be that the actual Thetford Typescript no longer
exists? Whatever misunderstandings of the definitions of unusual words might occur, it strikes me as highly
improbable that one could fail to notice a difference between that original transcript and the Urtext if one had both
in one’s hands!

1.7.2.3 Is the “ACIM Urtext” really an “urtext?”


Now Helen, who had some familiarity with classical music and played recreationally, might well have been
familiar with precisely what an “urtext” is in the field of music, and may well have adopted that word since it
loosely described what she and Bill had done with the “primary sources” which were her Notes and his Transcript
as they edited those into a manuscript which I strongly suspect is in fact the ACIM Urtext. They’d corrected some
typos in the earlier material, added to them segments “dictated without notes” and applied some of the corrections
the Author had dictated. In short, the ACIM Urtext is, actually, an “urtext” in the technical meaning of the word,
insofar as a term derived from music publishing can be applied to literature. Its use in literature is uncommon but
not unprecedented. The American Heritage Dictionary does allow that it while it normally applies to musical
composition it can be used to refer to a “literary work.”
When you look at the ACIM Urtext the expression “piecing together” immediately comes to mind. It is
obviously assembled from bits and pieces of several different drafts, it has five different internal pagination
systems, was typed on at least two different typewriters, contains some duplication, rather proving it wasn’t a
“single typing,” and it includes material not in the Notes while omitting some material that is in the Notes. This
doesn’t “prove” anything, but it does raise suspicions about this being the Thetford Transcript.
Now if we had a document typed up by Bill, incrementally day by day, simply copying down what Helen
dictated from her Notes, we’d not expect to see any of that. Sure, some anomalies might arise from any number of
causes, but we aren’t seeing anomalies within a product that looks like what we’d expect, the whole thing is
anomalous, and little of it looks like it is a document dictated orally, and then orally proofed.
It looks just like an “urtext” based on visual copying without proofreading.
So let’s probe the evidence further.

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1.7.2.4 What does the textual evidence itself tell us?


Aside from the fact that it doesn’t look like an orally dictated transcript, or what we’d expect to see in such a
transcript, is there any other evidence? What it “looks like” and that “it looks all wrong” may raise suspicions but
it doesn’t prove anything conclusively.

1.7.2.4.1 Characteristics of copying errors: Dropping words and phrases


When one makes a copy by typing by eye one typically makes different errors than one makes when typing
from oral dictation. I worked for years as a typesetter, where much of the work in the shop involved copy-typists
manually copying typed and handwritten paper documents. It’s the same kind of technology I presume Helen had
available for her “retyping” work on ACIM. The typist sits at a keyboard (typewriter or typesetting machine, the
latter is just a more sophisticated typewriter) with a “copy stand” on which sits the paper “original.” At the
newspaper the “original” is generally the reporter’s typed story as marked up and “edited” by the editor. The copy
typist reads it and types what the reporter wrote as adjusted by the editor. Secretaries in the typing pools of
corporations and typesetters in publishing firms were doing vast amounts of that all over the world until computers
and scanners and OCR technology almost entirely replaced that activity in the past two decades. Now reporters
type into computer files instead of onto paper and editors simply modify the reporter’s file on screen and send it
straight to production, with no re-typing required. There’s a huge saving in labour and a huge reduction in
“copying mistakes.”
There are a number of exceedingly common mistakes when humans copy type by eye, and the ACIM
manuscripts are riddled with them. It is very easy to leave out words and phrases and even sentences and whole
paragraphs. This is especially the case when there are two instances of the same word in close proximity. If, when
the words between those two instances are left out, the result is still grammatically and factually correct, as is often
the case, it’s far from obvious that a mistake has been made at all. It’s almost impossible, from reading the result,
to notice the omission. There are many instances of this in ACIM from version to version, and this is utterly
typical of the most common of visual copy-typing errors.
In any case, that’s not the kind of error we get when typing to oral dictation and then proofing it by reading it
back. First, such omissions which are a kind of optical illusion are much less likely when typing from oral
dictation that is pacing itself to your typing speed. We used to do that in newspapers too. Reporters who could not

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physically transport a typed story on paper back to the office in time would “phone it in” and someone at the office,
sometimes me, would type what the reporter read over the phone, and then of course read it back to ensure
accuracy.
That “reading it back” will catch missing words and phrases. The kind of errors we get with oral dictation
involve words which sound similar and whose substitution sounds plausible. Those errors that are obvious can still
get made because they aren’t obvious until the sentence or paragraph is complete, but they get caught, crossed out,
and the correct word is typed or handwritten in.
There actually are a few of these in ACIM which may stem from the original oral dictation and which never
got caught. But there aren’t many. It’s also possible to mistype when copying by eye such that the resulting word
is wrong, but still makes sense and sounds similar. But in the Psychotherapy pamphlet, there are quite a few that
were caught, which is precisely what we’d expect in pages typed from oral dictation.
There is one on the first page of Psychotherapy where we find “Light” and we see “Life” written in, and it
does not appear to me to be Helen’s handwriting. “Light” and “Life” sound enough alike that when either “makes
sense” in the context, it is an easy “aural error” to make but one which could well be caught in the proofing. This
one was caught.
One of innumerable errors typical of copying by eye is found in chapter 16 of the Text, in the first paragraph.
Both the original Notes and the partly proofed FIP Second Edition include as the fourth sentence of that paragraph
“His way is very different.” It’s underlined in the Notes. Neither the “Urtext” manuscript nor the HLC manuscript
include this sentence, nor does the FIP First Edition which was based on the HLC.
In this and most cases, deliberate omission appears unlikely as one can see no reason to suppose the words
were not authentic or would otherwise be disagreeable to the Scribes. The fact that FIP’s 1992 proofing identified
this as an inadvertent omission which was corrected lends more credence to this conclusion. FIP indicated they
checked against the “Urtext,” they state that they used that word for the first typing (Thetford Transcript), but they
also state they checked all retypings and the Notes. While we don’t know if they too found this in the Notes, we do
know it is not in the USCO material called “Urtext” which is just one reason to doubt that it is that Thetford
Transcript.
This kind of error is typical of visual copying but not of proofed oral dictation. It’s hard to overlook the fact
that a whole sentence is missing when reading aloud and listening but incredibly easy for the eye to skip a sentence
when copy-typing. The presence of many such visual errors between the Notes and the Urtext, strongly indicates
that the manuscript in question was not dictated orally and was not proofread against the Notes and therefore is not

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the Thetford Transcript.

1.7.2.4.2 Characteristics of oral typing: wrong word typing mistakes


Because I’ve done a lot of it, I have a sense of the kinds of errors which occur when typing to oral dictation.
I’d say that almost any kind of mistake can occur except for leaving out a whole sentence. But when you read it
back, most show up and they will be corrected. Typing to oral dictation, even for a good typist, means numerous
errors which of course are easy to fix and make vanish on a computer, but when typing onto paper, they leave
visible traces on that original copy, no matter how you correct them. They might be corrected with handwriting or
with overstriking, as might any errors, but you’d expect a much higher rate of error and you’d also expect any
errors to be caught in the oral proofing, save for ones that you can’t hear.
Since we know that Helen typed the HLC we can see she was an excellent typist. Her error rate is very low.
There are very few typos. Her typing is clean and largely error free. Yet in the Urtext we do see some pages
which don’t reflect such clean typing and which do include a lot of mistakes that were fixed, most notably in the
Psychotherapy pamphlet.
The clincher comes on page 9 of
Psychotherapy. I will show you the
two lines in question, bottom of the
second paragraph of section 3 E, The
Figure 3 P 3 E from the Notes. Process of Illness.
If you look closely you see that
the last words were initially typed
“shadow be except the form.” That’s
an “oral” error, “the form” and
Figure 4 the same words from the Urtext manuscript “deformed” sound very similar. The
result makes grammatical and logical
sense, so it could easily be missed. It is very unlikely that kind of mistake would be made by visual copying,
however, since the two forms do not look at all alike. The Notes reads “shadow be except deformed?” This is
exactly the kind of mistake we’d expect to find in oral dictation that had been proofed. We’d expect it and in

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Psychotherapy we see it, and we see it several times in a mere 29 pages! We don’t, however, see this kind of
mistake and correction in the Text volume. This kind of error would of course be caught usually and would not
often survive into a visually re-typed copy. Interestingly, however, the handwriting is obviously that of the same
person, presumably Helen. And that is not what we’d expect to see if Bill is reading to her what he had just typed
and marking corrections himself. Possibly this mistake was not detected in their oral proofing but was caught by
Helen later. We will probably never know for sure.
Two more examples of typical “oral mistakes” occur on page 10 of the typed Psychotherapy manuscript.
(see Figure 4) We see “illness lies instead” being corrected to “illness rise instead.” That is what the Notes says.
But again “rise” and “lies” sound very much alike, these are oral errors which we’d expect of a manuscript typed
to oral dictation.
Their presence here in the Psychotherapy manuscript is strongly suggestive that this is indeed the Thetford
Transcript and not a later retyping. The fact that such mistakes, common in this document, do not show up in the
Urtext Text volume would seem to indicate it is what it appears to be, a later re-typing and not the original Thetford
Transcript.
Those are just two examples,
there are many more. We even find
corrections written into the Notes,
such as exchanging “seek” for
“find” also written into the
Psychotherapy manuscript which
Figure 5 In the second line "lies" is crossed out and becomes "rise"
suggests the “correction” was made
in both at the same time, during the initial transcription. It’s very rare that we find editing changes in the typed
manuscript reflected in the Notes that way. Yet it’s actually more than one would expect of oral dictation. This
suggests that Helen read it as written, decided at that instant to change it, changed it in her Notes and then either
asked Bill to change it in the transcript or changed it herself. Of course it is difficult to be certain, but this is
plausible and might well be expected in oral dictation and proofing, that Helen would decide to introduce a change
after first dictating it, while hearing it read back.
I’ve not seen any other example of visible editing on a typed page being reflected in visible editing on a page
of the Notes. There may be others but they certainly are not common. The vast majority of editing we see on the

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typescripts does not show up in the Notes. The likely explanation is that it was done some time later, during or
after a retyping of the original transcript.
What we don’t find in Psychotherapy that we do find in the Text is numerous dropped words and phrases.
The correspondence, word for word, comma for comma, between the typed manuscript of Psychotherapy and the
Notes is higher than the average for the other typed manuscripts.
These, I submit, are powerful indicators which help us distinguish documents which have been copied “by
ear” from the spoken word and documents which have been copied “by eye” from the written word.

1.7.2.4.3 Evidence from the pagination


Further evidence lies in the pagination. The page numbering in the Text volume up to approximately the end
of chapter 8 is utterly chaotic, starting, stopping, restarting, with some pages having as many as four different
numbers written, then crossed out. Abruptly at the end of chapter 8, 382 pages from the start, the page is marked
209 and from that point to the end continues with perfect consistency. However, the page marked 209 is actually
the 382nd page of the Text volume! From page 209 to the end, page 886, which is actually the 1072nd page of the
Urtext manuscript, the numbers also very closely approximate those of the later HLC version. The material on page
209 of the Urtext occurs on page 219 of the HLC. Just 10 pages off. The material on page 886 of the Urtext occurs
on page 866 of the HLC. Just 20 pages off. The last three quarters of the Urtext is then 30 pages longer than the
HLC. The first one quarter is 173 pages longer. Yet Urtext 209 is really 382 pages from the beginning. The
average chapter length in the HLC is 27 manuscript pages. So we have the equivalent of seven and a half chapters
cut between the Urtext manuscript and the HLC manuscript, six and half of that from the first eight chapters. Of
the 382 pages, 173 are gone. We really need to count words to get a precise measure, since margin width and page
length vary and may explain some of the page count difference.
The early manuscripts were stored by the Scribes in three-ring binders, we are told, roughly 8 chapters to a
binder. Thus this dividing point (end of chapter 8) is approximately the end of the first binder. Were the pages from
209 to the end found separately, in the three binders they represent, the only conclusion one could reach would be
that we were missing the first binder, and that we had a copy which immediately preceded the HLC and from
which most of the “personal” material had already been removed. The differences between these last three binders
of the Urtext and the HLC are really mostly minor re-writing and substantial paragraph break adjustment. In
addition we find there are numerous dropped words, phrases, sentences, etc. This is typical of visual copy typing.

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There is nothing about this latter three quarters of the material which, if it didn’t bear the name “Urtext”
would lead anyone to think it was the original Thetford Transcript as opposed to one of the later retypings, indeed
the one immediately preceding the HLC. The latter three quarters of the material bears no hallmarks of “oral
dictation” but does show numerous signs of visual copying errors. There is nothing in this segment of the
document to suggest, in any way, that this is the Thetford Transcript. There is much to suggest, however, that it
really is an “urtext” if that word is used in the Britannica sense of “piecing together” something from earlier
material.
Were one to find the first 382 pages by themselves one might well think, due to the chaotic numbering, that
we had bits and pieces of several partial retypings presumably made during editing, pieced together in preparation
for a further re-typing or further editing, both of which we know did occur with this material. Yet the later HLC
reduces these 382 pages to 219 pages. So quite a bit of editing took place between the Urtext and the HLC. A huge
amount in fact. But when we compare these 382 pages with the Notes we see that there are large parts omitted, but
also significant amounts of material, more than a dozen pages, added! This is rather what we’d expect from an
“urtext” if that word is used in the Britannica sense of “piecing together” from earlier sources, but not at all what
we’d expect from the original Thetford Transcript. Of course it’s not at all impossible that Helen would skip some
of the more “personal” material in her Notes while dictating to Thetford. That can’t be ruled out entirely. It does
seem doubtful however because she certainly did include a great deal which probably should have been omitted, as
this survives in the Urtext. So we have no certain evidence that she “omitted on the fly” rather than removing
material later. She certainly removed material later, increasingly so as the years and copying went on.
The pagination chaos in the early material is somewhat baffling and difficult to explain at first glance. Some
of it is explained by the “dictated without notes” segments which are inserted in the Urtext. Each one generally
commences with the page number 1.
It appears as if the material was reorganized and renumbered multiple times. Where pages have as many as
four different numbers written and crossed out, we cannot readily tell which was first. In the process of editing
which involved both removing and adding multiple pages, if the scribes paused to renumber things from time to
time, this would pretty much explain a good deal of the renumbering that we see. In time, a more thorough
examination of the many crossed out page numbers may enable us to reconstruct the stages of compilation, if that
information is deemed useful.
The real mystery is how it is that the 382nd page bears the number 209! And then that latter numbering
system remains perfectly consistent to the end. How did they come up with the number 209? The mostly obvious

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explanation is that there is another document, 208 pages long, which is a condensed and edited retyping of the first
eight chapters, one we don’t have! In fact that appears exceedingly likely.
If this Urtext is the “first retyping” that “mystery document” would be the second retyping, and we do have
some evidence here then which corroborates Wapnick’s claim that there were two retypings after the Thetford
Transcript and before the HLC. It is possible that the early editing was largely confined to the first 8 chapters and
that after page 209, what we see is at least a “first copy” of the Thetford Transcript.
Somewhere in the history of this Urtext document, that “first binder” of 208 pages of abridged chapters 1-8
was substituted, intentionally or inadvertently, for the 381 page collection we now see in the Urtext.
It seems that while we’re told there were two retypings of the Thetford Transcript prior to the retyping we
call the HLC, in fact the early chapters may have been reworked more often than the later chapters. Certainly that
is where the bulk of the differences occur.
Due to the fact that we rather obviously don’t have a “single retyping” here but a combination of at least
two, and possibly many more partial retypings, it would seem clear that some of the material is almost certainly not
the original Thetford Transcript. But that doesn’t mean that all of it necessarily isn’t.
A careful analysis of the “page numbering chaos” might indeed provide evidence of several different
uniquely identifiable drafts, at least one of which just might possibly be a part of the original Thetford Transcript.
I can offer one theory which does explain the evidence.
With the Thetford Transcript and with the “dictated without notes” fragments, Helen may have pieced
together the typed pages for small segments from time to time and then retyped those segments with some editing
changes so as to have a “clean copy” to share with others. We know that from quite early on, certainly as early as
1968, she was sharing at least portions of the material with a few other people. Understandably, when sharing,
she’d want a reasonably clean typescript to share, rather than one full of editing marks, cut out portions, insertions,
handwritten corrections, etc.
It is understandable to me how she could think of what she was doing in that process as ‘preparing an urtext’
from the rough primary drafts.
I say “Helen edited” here but of course we don’t know how much Bill participated in that editing. It might
have been a great deal, it might have been very little. We have very little information on that.
If we assume that she undertook this kind of process several times with different segments of the first 8
chapters, each time producing a unique document for circulation which was numbered page 1 to whatever, and

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then later collected these separate edited and retyped segments together, we can perhaps begin to explain the page
numbering we do in fact see.
In this theory, they didn’t wait until the dictation is finished to edit and retype it. The editing proceeded on
previously dictated material as new material is being received. This initial editing produced retyped segments of a
chapter or two, from time to time, which segments are initially “stand alone documents” with their own specific
pagination. Later these several segments are collected together and become what we now know as the Urtext.
After collecting two or more such retyped and edited segments, a new numbering system for the collection
would be needed. Earlier numbers would be crossed out and new ones manually written in, all this in preparation
for yet another retyping. If we imagine this process to be repeated several times, we end up with several page
numbers on some pages. And that is just what we see.
What I’m suggesting here is that rather than sitting down and “retyping the whole thing” with some editing,
she may well have edited it segment by segment, at different times, retyping those small segments, quite possibly
more than once for some of them, and then collected the most recent edited segments into a whole which was then
further edited and again re-typed.
This is, I suggest, what the Urtext appears to be, and this account of its creation explains what we see. There
is nothing in what we see to suggest, however, that this is entirely, or even mostly, the original Thetford Transcript.
I don’t know how it came to appear as it does, obviously, but at least I can visualize some plausible means of
processing which would explain what we see. It is not impossible that in this process some of the original Thetford
Typescript pages were used without retyping. Just because we can be quite sure some of the material is a later
edited retyping doesn’t prove that all of it is.

1.7.2.4.4 Idiosyncratic errors


Bill described how he made certain typical typing errors, such as typing “bother” instead of “brother” and
“slavation’ instead of “salvation” and “crucifiction” instead of “crucifixion.” Only in the Psychotherapy pamphlet
have I found any of those “characteristic errors.” There are none in the rest of the “Urtext” material that I’ve
spotted. I admit it’s hard to find them because they would likely have been corrected in all the e-texts as “obvious
typos” and these minor spelling errors are also very easy to miss. Their absence tells us that the Urtext manuscript
itself is a re-typed copy in which those sorts of errors were not, of course, reproduced but were instead corrected.

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In some senses this is the most powerful evidence that in the Urtext we aren’t looking at Thetford’s original typing
but at a re-typing with some editing, at least to the extent of fixing his spelling mistakes.

1.7.2.4.5 Duplications
In the Urtext manuscript we find several instances where the same material is typed twice, not twin copies of
the same page, but the same words typed on different typewriters, or with different line endings or on different
parts of the page, but otherwise exactly the same words. Where the page beginning and ending are the same, this
indicates that to some extent at least,
this document is a combination of at
least two distinct typed documents,
and some of the material, at least, is
re-typed and is not the “original”
Figure 6 Bottom of Urtext 454 typed transcript. Where the
duplication involves shifting page breaks, as in the following example, we see evidence which is more consistent
with visual retyping than with aural transcribing.
For instance, to pick just one
of many examples, if we look at the
bottom of page 454 and the top of
page 455 (marked 282-282) we see
the last two sentences of page 454
repeated on 455 and then crossed
Figure 7 Top of Urtext 455
out by hand.
It is perhaps impossible to be
entirely sure of what’s happened here, but it seems unlikely we’d see Thetford, while listening to Schucman read
from the Notes, pause to change paper and then resume typing on a new page 18 words before where he’d stopped
on the previous page, in the middle of a sentence! This sort of error appears much more consistent with visual re-
typing than aural transcription.
It is quite possible that in re-typing, the typist got an extra two lines on the page such that the new page
finished 18 words later than the page being copied. Then, perhaps having been distracted, when resuming typing

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on the next page the copyist began where the next page began, 18 words before where she’d left off previously.
Later, this was noticed and the extra words were crossed out.
And in case you were wondering, the Notes (8:144-145) page break doesn’t occur between “His call” and
“for love” but actually a few words later, between “is” and “answered.” Note that in the first copy on page 454, the
word “is” is misspelled as “in.” This is another sign of visual copying, not aural copying. It also suggests a tired
or inattentive or distracted copy typist.
This isn’t certain proof due to the fact that anyone can make almost any sort of error for almost any reason
now and then. We weren’t there at the time and cannot be entirely sure how any particular error arose. This is just
one of many indications that we are dealing with a retyped copy and not an original typed manuscript, however.
One or two such indications here and there are certainly not conclusive, but when we have a consistent
pattern involving hundreds, the weight of “suggestive” evidence begins to add up to “conclusive evidence.”
The “error pattern” is consistent with visual copy typing which was not proofed, and not aural transcription
which was subsequently proofed.

1.7.2.5 Conclusion: The Urtext is not the Thetford Transcript


Little of what we’ve seen in the Urtext, outside of the Psychotherapy volume, is consistent with what we’ve
been told about the Thetford Transcript. Most is consistent with our having bits and pieces of several different
retypings made after the Thetford Transcript. None of that excludes the possibility that some pages may in fact be
that original Thetford Transcript. Now that the Notes are available we can see that there are large gaps in the
Urtext which we’d expect not to appear in the original Thetford Transcript. We also find that while the Urtext is
mostly a very faithful transcript of the Notes (so is every version, for that matter), there are differences of a
frequency and nature which suggests both inadvertent visual copying errors and intentional editing.
While there is generally much less editing of the “re-writing” sort between the Notes and the Urtext than
between the Urtext and the HLC or between the HLC and the FIP Abridgements, there is still a good deal more
editing than we’d expect from the Thetford Transcript original copy.
Basically everything we’ve been told about the Thetford Transcript by people who we suppose to have seen
it, including Thetford himself, doesn’t fit this USCO material filed as Urtext in one or more critical ways. The
reservations are so numerous and serious in nature that it must be considered unlikely that this is the Thetford

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Transcript. Its identification as the (or one of the, or a combination of two or more of the) later retyping(s) by
Schucman is far more likely.
My best guess is that the first 381 pages are Helen’s first re-typing and the second 677 pages are her second
re-typing, assuming that Wapnick’s statement that there were two re-typings is correct. Whether the first one went
past chapter eight is open to question. Wapnick did say the material was retyped twice, but he didn’t specify that
all of the Text volume was retyped twice. That is implied, but that is not stated. That the second included chapters
one to eight is strongly suggested by the page number 209 at the beginning of that second part, roughly the start of
chapter 9.
There is strong evidence then that we are missing the first eight chapters of the second retyping and possibly
that we’re missing the last three quarters of the first retyping and the whole of the Thetford Transcript.
The only evidence suggesting this is the Thetford Transcript is the label “Urtext” and the assertion by
Wapnick and FIP that “urtext” means “original transcript.” But, as we’ve seen, Wapnick and FIP may have been
mistaken there, that’s not at all what the word “urtext” necessarily means!

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1.7.3 The Notes


There are a different set of authentication issues with the
Notes. While no one has suggested that this material is not Helen
Schucman’s original autograph, there is considerable uncertainty
about the order of the pages and gaps which appear. Very few of
the pages are numbered or dated but where they are, they show
clearly that some pages are not in their original order. We do not
know how complete the copy is. Because it is a photocopy,
within the limits of the technology, the individual pages are
likely to be accurate, 13 but do we have all the pages, and in the
right order? No, we don’t. How many are we missing, what was
the original order? This has yet to be determined. While some
logical inferences and guesses can be made from the evidence we
have, the only way to know for sure is to actually check the
originals.
In the material available to me here (see illustration) is one
copy of one page, again from chapter 5. Notice the bottom
where we have the edge of a second sheet visible. This can
happen with a sheet-feeder scanner or copier in which two pages
got stuck together. Whether or not the operator detected the
problem and copied the “hidden” page or not is very difficult to
determine since there isn’t enough information to identify which
page it was. There is no
indication in adjacent pages of Note evidence of pages stuck
anything missing. together in copying on
N 6:89 =======
13
They are likely to be accurate if they have not been modified. As you can see on the image reproduced here which is the “cross-referenced copy” there is
cross-referencing material added by myself. These are overlays in the PDF distribution files which can be easily removed but when subsequently copied they
appear to be part of the actual original. Tracking “provenance” can become important and we must always ask of any particular copy if it has been altered in
transmission, either deliberately or inadvertently.

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In another copy I’ve seen, there is no such “overlapping” which suggests this overlapping is not part of the
source copy itself, but arose in later copying.
There are gaps in the Notes, with the whole of chapter 21 missing, and most of the Song of Prayer volume.
In the Use of Terms volume, alone amongst the Notes, the original pages are numbered in the same order in which
they appear in the later typed copies. But that is not the order in which they were packaged when delivered to me.
The question arises, was the “re-arrangement” of these pages present in the source copy or did this happen in the
subsequent re-copying? It seems it may be in the source copy since other copies apparently have a similar “re-
arrangement.”
There are serious questions then about the completeness of our copies of the original material and the
accuracy of that material itself. And there is no readily available way to check. While we can generally be
confident that we’ve got the Notes and the Urtext, or at least most of those documents, we are reasonably sure that
the copies are lacking in the degree of accuracy we’d like.
The “elephant in the room” here is that of course the first thing we’d do if we could is simply check our
copies against the “originals” to ensure we had an accurate copy or, probably better, make new high quality full
colour facsimiles of the original pages and make them available to scholars.
One might well wonder why those who are in a position to perform or at least allow the verification and
authentication of these copies against the originals refuse to do so.
1.7.4 Conclusion
The only thoroughly “primary” sources for ACIM are then the original Notes, and any accurate Transcript of
those plus any additional dictation by the Author recorded somewhere other than the Notes which was intended to
be included in the Course. Our “secondary” sources are those which involve interpretation and/or condensation
and/or imperfect copies of those primary sources by parties other than the Author. The designation “primary” and
“secondary” here is problematic. In some senses, due to the fact of ‘scribal input’ each of these versions may be
considered “primary” while in other senses, due to questionable modifications and a high number of copying
errors, everything after the first which wasn’t proofed, and that means everything other than the Notes, lacks a key
element of “primaryness.”
The Urtext and the HLC would then be “secondary sources” by this definition. However much of the
original is preserved with no change, some copying mistakes, interpretive changes and abridgement is introduced,
even if just inadvertent omission, by persons other than the Author.

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There might be some debate about the designation of “primary” and “secondary” here, but the particular
distinction is clear: The Urtext is an edited compilation of earlier and “more primary” material with some changes
in content and sequencing having been introduced. Whether these are judged as “corrections” or “corruptions”,
and I’d argue that the changes involve both, the document is at least one and possibly two steps removed from the
“primary” or “original” or “first” written record and is not a precisely accurate copy or transcript of that first
written record. The Urtext in short, is an “urtext” (pieced together from prior sources) and not a verbatim “original
transcript” of any particular primary source.
ACIM differs from many other writings in that, according to Schucman, while the words are those of Jesus,
the hand which wrote the words on paper was Schucman’s. She served in the role of his “Scribe” or
“stenographer” taking dictation from him. She was not always able to take dictation perfectly, there are errors,
there are dictated corrections, and there are other changes, for which we have no surviving dictation, which may
also be corrections initiated by the Author. And of course there is her ready admission of many changes she
introduced intentionally which were “always wrong” 14 in her words. Added to that there are an enormous number
of copying errors, most of which but by no means all are “minor.”
So we don’t have the “Author’s original autograph in the author’s own hand.” We have as a “first writing”
the Notes Helen took by hand as she “heard the Voice.” These Notes not only contain the dictation for the Course,
they also contain dialogue between Helen and the Author which is sometimes specifically described by the Author
as not belonging “in the notes” but rather being a “private point.” In direct editing instructions, the Author assigns
the responsibility for deciding what belongs in the Course and what is properly removed to Bill Thetford and
clearly tells Helen she is not to make such decisions, but is to leave them to Bill.
Thetford himself stated what FIP and Wapnick assert, that day by day during the dictation, Helen would read
her Notes to him, he’d type up what he heard and then read it back to her to ensure accuracy. This is the Thetford
Transcript and if any copy of that document still exists, it has not yet become available to scholarship. One would
expect such an exercise, that of manually typing to spoken dictation, would involve numerous errors which would
be caught on the “reading back” phase and corrected with handwriting. One would expect very few errors except
perhaps “hearing errors” where two words sound alike and either would make semantic sense. One would not
expect many missing words, phrases, lines, sentences, or paragraphs. One would also expect that there might be
some intentional differences in which Helen might recognize an error in her handwriting and rather than reading

14
Citation?

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the error aloud, “correct it on the fly” and read to Bill what she felt was a more correct version. In those instances
where her handwriting offers us as many as six different scratched in variants, we’d expect her to choose one to
read to Bill.
For the purpose of interpreting the Notes the Thetford Transcript is of greater value than the later retyped
and edited Urtext because where there are differences, we can be rather sure that in the Transcript the difference
would have been intended and in the Urtext the difference might be inadvertent or it might be intended, but it is
not always possible to tell for sure which it is from the physical evidence in the Urtext. An intended change is
more likely to be a correction than an inadvertent change which is almost certainly a mistake, however “minor.”
Where we have the Notes saying one thing and the Urtext saying something different, it would be extremely
useful to see what the Transcript says, in order to evaluate these variant readings. In some cases that could prove
decisive in determining whether the difference was a copying mistake or an intentional change.
To keep this all in perspective, it is important to remember that all of the versions are mostly the same, at
least in terms of wording. Paragraphation and emphasis change more often, particularly between the Urtext and
the HLC, but most of the words don’t change. With each subsequent editing the number of changes increases, and
the number that appear to be inadvertent copying mistakes increases substantially. That’s a subjective impression,
there exists no actual count. It certainly seems to me from the thousands of changes I’ve reviewed that the rate
increased markedly from version to version as time went on. But still, about 85% of the words are the same across
all versions. Of the changes in wording, most occur in the first 8 chapters. Relative to the massive bulk of ACIM
then, the substantial bulk of the most significant “variant readings” we have to deal with are largely confined to the
first 8 chapters. Most variants are also rather small and many really are largely insignificant, such as changing
“which” for “that.” However difficult it may be to decide which is “best” there are likely to be few who consider
the question very important.
There are perhaps only a few hundred variants which would rank, at least in the perceptions of some, as
“significant and important” variants where the choice of variant does influence the meaning of a passage or the
teaching of the Course overall.
One can go for pages of the Notes comparing them to the Urtext before finding a difference in wording, such
as a phrase that is dropped. And then the question necessarily arises: “Was that phrase dropped intentionally, in
that it was deemed to be an error, or is this a copying mistake in which the omission was inadvertent?”
Much has been made of the observation that the 1975 FIP First Edition was in fact approved for publication
by Helen Schucman with the implication that it is therefore “correct” and any change from earlier material was a

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correction. To me this argument is like the “Biblical inerrancy” doctrine or the “King James Only” movement in
certain fundamentalist Christian groups or even the Flat Earth Society. It is a belief held because it is comforting
but it is held in spite of and certainly not because of the evidence. It is also noteworthy that beliefs of this type
tend to also be rooted in fear, postulating an “evil” or “criminal” conspiracy behind the alternative viewpoint. If
one believes a contrasting argument is rooted in deliberate deception or other malfeasance, one is less likely to
evaluate it objectively and more likely to dismiss it out of hand.
As the particular changes are evaluated one by one, while it is certainly true that a great many are minor and
of little significance, many are quite important and of those some are very obviously errors. While Schucman may
have approved the 1975 FIP First Edition even FIP concedes there are errors of which she was unaware. By no
means is every change made in the editing an “error” but the evidence is overpowering that some were. In order to
come as close as possible to the “originally intended wording” then it is therefore necessary to review each of the
changes made at every stage and sort out the “corrections” from the “copying mistakes.”
Let me provide just one example where a segment is dropped between the Notes and the Urtext. In chapter
5, section C, which is page 236 of the Urtext (marked C 62) and page 525 (Volume 6: folio 89) of the Notes.

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The Notes 6:90 (526) (my transcription) The Urtext (235) (my references)
T 5 C 3. The Holy Spirit, the shared Inspiration of all T 5 C 3. The Holy Spirit, the shared Inspiration of all
the Sonship, induces a kind of perception in which the Sonship, induces a kind of perception in which
many elements are like those in the Kingdom of many elements are like those in the Kingdom of
Heaven Itself. Heaven Itself.

T 5 C 4. First, its universality is perfectly clear, and T 5 C 4. First, its universality is perfectly clear, and
no one who receives it could ever believe for one no-one who receives it could ever believe for one
instant that sharing it involves anything but gain. instant that sharing it involves anything BUT gain.

T 5 C 5. Second, it is incapable of attack, and is T 5 C 5. Second, it is incapable of attack, and is


without judgment and is therefore truly open. This therefore truly open. This means that although it does
means that although it does not engender knowledge, not engender knowledge, it does not obstruct it in any
it does not obstruct it in any way. way.

T 5 C 5b Third, it is an unequivocal call to love.


Every other voice is still.

T 5 C 6. There is a point at which sufficient T 5 C 6. There is a point at which sufficient


quantitative changes produce real qualitative quantitative changes produce real qualitative
differences. The next point requires real differences. The next point requires real
understanding, because it is the point at which the understanding, because it is the point at which the
shift occurs. shift occurs.
This appears to be an inadvertent omission of two sentences and the intentional omission of one clause.
This kind of inadvertent omission is highly unlikely in proofed oral dictation but exceedingly common in copy-
typing by eye. The similarity in appearance between the paragraphs beginning with “Third it is” and
“There is” makes this especially prone to a visual copying error of omission. There is nothing about the
omitted sentences which suggests these were likely an original error which was intentionally corrected through
intentional omission. Of course it is difficult to prove this conclusively one way or the other, though the original

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Thetford Transcript, should it ever surface, might help us do so. If the words do not appear in that proofed oral
transcript, the likelihood that the omission was at least intended by the Scribes is far greater.
So far as I know, no one knows exactly how many such apparently inadvertent omissions there are between
any two versions. We stumble across them from time to time. Given how few pages of the Notes I’ve compared in
detail to the Urtext, the fact that I’ve stumbled upon several, like this without looking for them, suggests there are a
significant number.
This one example of an apparently inadvertent omission is typical of all the retypings we have been able to
examine. There are many hundreds though we in no way have a complete count as yet.
The other example, the words and is without judgment which are crossed out, is clearly not an inadvertent or
unintended change. Yet is it really a “correction?” I can’t answer that question but it is obvious why the question
arises. The line does not appear incorrect, does not appear inappropriate, and does not appear to have been an
“invention” or “interpolation” by Schucman. It does, however, appear to be slightly awkward stylistically. Its
removal does make the sentence read a bit more smoothly, having just one instead of two sub-clauses introduced
by a conjunction. This raises the question as to whether its removal was instigated by the Author changing his
mind after dictating the words, or by Schucman’s own sense of “literary style.” She frequently edited for style
while not changing the meaning much, or at all. Alternatively it is conceivable that the words removed were an
interpolation by Schucman which she “corrected out” by crossing them out. It would be helpful in assessing this
variant to know when the change was made. Again, if the crossed out words are present in the Thetford Transcript
this would indicate that their removal did not occur immediately as she was scribing, but sometime later upon
reflection.
At a quick glance there is no conclusive proof pointing to any one of those three possible explanations, and
there may be other possible explanations for what we see on the page which I have not thought of.
An honest and high quality or Critical Edition would footnote this anomaly and at the very least indicate
what the crossed out words were. After a rigorous scholarly examination of the material, the scholars might arrive
at a consensus as to whether the crossed out words can reasonably be considered the “author’s original intent” or
they may not be able to achieve a consensus determination at all. In that case they would have to leave the
question unanswered for future scholarship to examine and hopefully shed more light upon. An honest scholarly
treatment, however, would certainly not ignore or hide or obscure this sort of anomaly. Even if persuasive
evidence arises to show that the words were correctly removed, a Catalogue Of Variant Readings still has to
include each variant and a Critical Edition has to make note of that and the reason is very simple. However good

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our scholarship, we still might be mistaken and we owe it to truth and posterity both to note that A) there is a
variant and B) just what we did about it, and why we did that. This is an invitation to future scholarship to check
our work and if new evidence or insight arises, as will certainly occur in some instances, fix our mistakes.
If we are less than honest and accurate and fully transparent about what we changed and why, what we’ve
done can’t be called honest, competent scholarship. It will be more of a problem and stumbling block to future
scholarship than a foundation upon which to build ever more thorough and comprehensive understandings of this
material.
It will be obvious to some, and I may be beating a dead horse, but I cannot underscore the importance of this
enough. If we change things without documentation, even if our changes represent massive improvements or
needed corrections, we make it exceedingly difficult for anyone to identify and check our work in the future. It’s
an act of extreme arrogance to introduce a change, disguise the fact that we’ve done so, and render it difficult, and
in some cases impossible, for future scholarship to examine and verify the accuracy of our work. The failure to
document such changes is also deceptive because the subsequent printed page, making no distinction between the
material which is genuinely authentic and that which has been revised, leaves the reader with the impression that it
is all genuine when in fact not all of it is.
Unless we are 100% sure that our changes are right and no sane human can reasonably be that certain, if we
value the truth, we will invite future readers and scholars to examine our emendations, study them, and where
there is any lack of thorough understanding or perfect correctness on our part discovered, improve on our work.
It is utterly clear that the people who edited ACIM previously did not share this view. As Wapnick put it in
Absence they “felt” they changed things in a way Jesus wanted. I can’t argue with or question what they “felt” but
the evidence is overwhelming that they were not, in all cases, “feeling” correctly. A huge proportion of the
introduced changes, a fact which FIP and Wapnick have come to acknowledge at least in part, were mistakes
arising from a lack of thorough proofreading. In other cases, even Wapnick admits, Helen’s fears sometimes
interfered with her ability to record accurately. In at least some instances, these problems have left traces which
can be tracked through the primary sources.
It should be rather obvious to anyone then that the changes, every last one of them, need to be carefully
reviewed and reconsidered so that the exceedingly numerous errors can be corrected.

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1.8 Problems with Provenance


1.8.1 Sources, Authentication and Verification
The essential “problem with provenance” of ACIM primary source documents is the desire by the custodians
of the most original copies to keep them secret. The effect of this desire is to make access to the material
problematic, to say the least, and to make verification and authentication of the copies which have surfaced rather
awkward.
The only remotely reasonable argument I’ve heard for the attempt to censor this material is to “protect Helen
Schucman’s privacy.” I certainly am one who respects the right to privacy. This argument is only “remotely”
reasonable for six reasons.
1) Helen died in 1981, and most of our “human rights” do expire when we die. Were the concern for
“Helen’s privacy” expressed by her family it would perhaps have some merit. In fact her husband, just
nine years after her death, arranged for the material to be deposited at the copyright office which is a
public archive, thus ensuring that anyone could read any of it and removing it from any kind of
“secrecy.” In arranging for this deposit, Louis Schucman ensured that the material was accessible to
anyone, in short “not a secret” and that in the fullness of time, it would enter the public domain and be
available for publication. He also ensured that at least this much could not be destroyed and would be
part of the “public record” of the human race in perpetuity. That is what Helen’s “next of kin” did with
her unpublished writings, and that is not consistent with “protecting her privacy” after her death. Had
that been his motive, he would have burned it, he would not have it deposited at the United States
Copyright Office. Alternatively he could have deposited it with a lawfirm with instructions to file it
away for 20 years, or however long he was comfortable with, releasing it only later. But no, he placed it
where anyone could read it, ensuring that it was no longer “private.”
2) There are no “secrets” here in any event. All the material in question is either published already or
available to the public in public archives, or both.
3) There is an enormous competing interest, the public interest in the truth which only the primary source
documents can reveal. What some call “archaeology” others call “grave robbing.” These are human
projections. When we read what Shakespeare wrote are we “violating his privacy” or engaging in
“historical and literary research?” When we read Samuel Pepys’ diary are we “invading his privacy” or

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“doing primary historical research?” If Sam were still alive, it would be an invasion of privacy. Because
he’s not, it’s “historical research.”
4) Obstructing or blocking the open and honest study of this material is an enormous disservice to A Course
in Miracles. The attempt leads sceptics to suppose “there is something to hide” such as evidence of fraud
and the attempted censorship makes it difficult for such scepticism to be laid to rest through rigorous and
careful research. The failure to be open and honest about the material generates confusion and
controversy on the one hand and deprives scholarship of many of the means whereby such confusion and
controversy can readily be clarified and resolved. As is almost always the case, censorship is a “lose
lose” game with no winners.
5) Where the “truth” is hidden, rumours and fantasies fill in the gaps and rumours and fantasies about
ACIM’s origins which are readily dispelled by even a cursory examination of the primary sources are
abundant and highly destructive and divisive. It’s another “lose lose” game with no winners. What
suffers most conspicuously is the credibility of the Course itself.
6) There is precious little in this material that is in any way “private” in nature. If there were deep dark
private secrets, then I would be inclined to think that maybe these should be left “private.” But there
aren’t.
Therefore the “reasonableness” of the argument about protecting “Helen’s privacy” is exceedingly “remote”
indeed. Preventing access to the best and most original copies simply ensures that sometimes very bad copies are
circulated. By denying access to scholars, proper authentication and verification cannot be undertaken. But since
copies of most of this material are in circulation, and are available in a public archive in any event, the contents are
in no way “secret” any longer. Attempts at censorship protect no “privacy.” They just obstruct our getting at the
truth and interpose absurd, but far from insurmountable obstacles between the researcher and the data.
I have not been given access to the original copies of any of the material in this compilation, and it has only
been with extreme difficulty and exceptional, if not miraculous luck, that I have managed to obtain as much as I
have. In most cases I have only indirect “hearsay” evidence of their provenance. Quite often I’ve deal with active
interference from certain parties who did their utmost to prevent me from obtaining copies. Most arrived
“anonymously” and even where I am reasonably sure of the source, the source has asked not to be identified.
THAT is a reasonable “privacy concern.”

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The provenance of the Hugh Lynn Cayce manuscript is not open to much doubt. That document was found
at the library of the Association for Research and Enlightenment and was copied. The only thing we can’t check is
whether the copy is 100% complete because some time after it was copied the library lost the original.
The other documents, the photocopies of the Urtext manuscripts and the Shorthand Notes manuscripts, are
much more problematic.
The source is widely believed to be a copy of “22 volumes of Unpublished Writings of Helen Schucman”
which was deposited at the USCO (United States Copyright Office) in 1990 by Kenneth Wapnick. This was done
at the behest of Helen’s husband Louis Schucman, according to Wapnick in his book Absence from Felicity.
Because the USCO is a public archive, anyone can actually view this deposit. It is not a “secret.” However,
because there is a claim to copyright on the material, the USCO can’t make a copy available to you.
There are exceptions, one of which is that if you need the copy for the purposes of “actual or prospective
litigation” the USCO may indeed provide a copy. During the copyright lawsuits between 1996 and 2002, a copy of
this material was made available to two of the defendants. Subsequently portions of the 22 volumes with their
provenance often only very thinly disguised, began to appear on the Internet and were otherwise shared privately
but rather widely. A great deal of this material is present on Ryan Rothgeb’s widely circulated “Complete ACIM”
CD. Because that circulation of the material is not specifically for the purposes of litigation, there is a bit of legal
uncertainty surrounding it, at least in the USA where the USCO rules apply. Outside the USA, where those rules
do not apply, this is not a concern.
If we think like lawyers then we will think that there is something “wrong” with circulating this material. If
we think like Historians or Theologians, then we will think that there can be no excuse at all for the censorship of
such crucially important historical evidence. There is an obvious public and scholarly interest in the material
which trumps “privacy concerns” of people who are long deceased. Copies exist, they are not so hard to find, some
have been for sale on E-Bay for years, we can hardly, thinking like scholars, try to pretend this crucial and
exceedingly interesting evidence does not actually exist nor, of course, can we ignore the evidence.
This has led to a bizarre “chill” on Course Scholarship. No scholar can ignore evidence which he knows to
exist and which he possesses, but any scholar can be concerned about the legality – or even the morality – of using
such evidence. If he feels he can’t use evidence, then he can’t do scholarship on that topic at all.
There are two rather divergent viewpoints in the Course community today about this material. There is the
“legalistic” view which points to the legal questions and uncertainties about how the copies were obtained and on
the other hand there is the “scholarly” viewpoint which notes that however they came to be in our hands, they ARE

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in our hands and we can hardly be expected to ignore this crucially important evidence or cooperate in its further
suppression.
There is one thing no scholar would ever countenance, and that that is the suppression of what he knows to
be important data without some paramount overriding consideration such as “National Security,” risk to life or
limb, or the like. That violates scholarly ethics the way lying to a jury violates legal ethics. The entire point of
scholarship is to reveal the truth, not suppress it.
On the one side people argue that the material should be suppressed, ignored, and not spoken about and on
the other side people simply acknowledge the supreme importance of the material and publish it and talk about it a
great deal. In between there are the uncertain ones who would like to be truthful but are frightened by the history
of threats, lawsuits, and persecution and quite reasonably want no part of that.
Sometimes people on opposite sides of this divide have difficulty understanding the view from the other
side. For the legalists, the scholars are reckless lawbreakers. For the scholars, the legalists have got their priorities
all upside down and are threatening the forest for the sake of a tree.
Now it is obvious which view is going to prevail in time. Material which is in widespread and increasing
circulation isn’t a secret at all and the more it is circulated the more absurd and ridiculous it is to maintain the
pretence of secrecy or try to ignore the fact of its existence. The only thing sillier than trying to keep a secret at all
is to try to keep a secret that is already very widely known and even published. I’m not going to pretend I don’t
know what I do know but neither am I unaware that the “knowledge” I have is mostly unverified and frequently
unverifiable to me, right here and now. In the future, those bits which require verification will be checked.
Material from the USCO deposit “escaped” into the “wild” of the Internet. While I can’t absolutely prove
that, I know of no reason to doubt it and no one has suggested any plausible alternate source. Denying that is
where it came from is basically absurd, it is not a “plausible deniability.” Since photocopies and digital scans can
be traced to ancestors the way bullets can be traced to particular firearms, should anyone wish to prove this
material did or did not originate at the USCO, there is abundant evidence available quite aside from my little
incomplete library.
Ken Wapnick, who claimed a personal copyright on the material, knows this and has stated that he has no
intention of defending that copyright claim with lawsuits. This places it effectively in the public domain.
Those facts don’t deter the more legalistically minded from noting that a “rule” was still broken by
somebody in releasing this material in the first place and it’s just possible that some law-enforcement authority

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might at some point decide to attempt to prosecute someone for that violation. The fact that this hasn’t happened
in almost ten years isn’t enough to make everyone feel comfortable that it won’t.
Nor has this deterred the people who don’t want you to read it from describing it as ‘stolen’ as if, even if that
were true, that would be a reason not to look at it or would in any way reflect on the quality of the “stolen goods.”
The Crown Jewels are the Crown Jewels and if they are stolen, this does not diminish their value or alter their
importance! In fact when archaeologists dig for artefacts in pits quite often what they find may very well have
been stolen at some point in its history. In some cases there is quite clear evidence of this! Does that make the
artefact less valuable, useful and informative?
But this word “stolen” begs the question, “who owns the words of Jesus?” And what does “stealing” them
mean? Doesn’t “theft” imply depriving the “rightful owner” access to the thing he owns? In this case the
“thieves” of the words of Jesus have published them and shared them widely. Just who, then has been “deprived”
of what? If you overhear a conversation in a public place, have you “stolen” the words you hear? If you take a
photo of someone in a public place, have you “stolen” their image? Just so, if you publish words of a public
domain document in a public archive, how can one say one “stole” those words?
Surely the attempt to deprive the Sonship of the words Jesus gave to the Sonship more closely fits the
definition of ‘theft.’
But so what if these primary source documents really were “stolen.” If a copy of the Bible is stolen does that
mean it is no longer a copy of the Bible? Does that in any way influence the value of its words?
In fact the material was not ‘stolen.’ It was copied, possibly in violation of some “legal” confidentiality
agreements and possibly in a way that might be distressing to a legalistic mind looking for nits to pick.
It is certainly TRUE that some people didn’t want this material made public and went to considerable
lengths to prevent its publication, going right back to the HLC. They wanted to keep the ‘true history’ of ACIM
hidden, so what was “stolen” was the “truth” from those who wished us to believe something else.
No one has been charged with, let alone convicted of “theft” in regard to this material. The allegation of
“theft” is simply an entirely unsubstantiated accusation. Under the Common Law tradition, the accused is
“presumed innocent until proven guilty.” In the minds of many “guilt is presumed” even in the absence of
evidence, let alone due legal process.
You can parse such an alleged violation in two ways. One way is to point out that if a “rule was broken”
then it is “wrong” and that’s the end of the discussion, it’s black and white, slam dunk. If law really worked that

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way we wouldn’t need courts, everyone would always know how to apply the law and everyone would always
agree on it. As it is, we do have courts and the highest courts and the best legal minds only rarely come to
unanimous decisions. Even if a rule was broken, how might a court interpret the overriding public interest in the
breaking of that rule? Unless it goes to court, we will never know. And even in court, so much is up to the
discretion of the judge that the outcomes, even of apparently obvious cases, are unpredictable. O.J. Simpson’s
murder trial comes to mind.
Let’s hope it doesn’t go to court because we don’t need to know. Whether someone broke a rule or not
doesn’t impact on the great importance and value of this material. And whether someone broke a rule or not,
Humpty Dumpty has fallen and cannot be put back together again.
One can parse it the way the courts parsed the release of the Pentagon Papers. Oh yes, the Daniel Ellsberg
who released the information about the dishonest and incompetent conduct of the Viet Nam war did so in violation
of several laws. That did not stop the New York Times from publishing it, knowing it was “stolen” and “illegal”
because there is a “higher law” followed by journalists and scholars, and that is the public interest in knowing
important facts. In the end the courts overturned the government’s injunction against publication and the attempt
to prosecute Ellsberg failed. In fact a Senator read the whole thing into the congressional record to ensure that it
would be in the public domain.
What the original dictation of the Course said is an “important fact” in which there is a high and overriding
“public interest.” It is regrettable that the custodians of the material chose to interpose legal obstacles to the pubic
disclosure of the truth but those legal obstacles are not a reason to not publish it given the enormous public interest
in seeing it published. Nor have those obstacles stopped it being widely circulated and widely available. All
they’ve done is make a lot of people frightened of the material, imagining that just to look at it makes them
“criminals” and subject to prosecution.
They have also managed to shift public attention away from the “words of Jesus” and onto the alleged
“guilt” of those who share them.
No court of law can advise us as to the importance and relevance of the words of Jesus. Neither can any
court prevent us from obtaining access to the material, it’s “out there” in considerable abundance. All the fear of
courts can do is distract us from the genuine importance of the material.
One might add that to date no one has been charged with any crime in relation to this material and the only
judge that has looked at it has ruled the copyright claim to be invalid.

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No law is absolute and sometimes breaking the law is the “right” thing to do. It is never a decision which
should be undertaken lightly or with haste but when it comes to the public disclosure of the truth about the Course,
if that requires bending some laws, then laws must be bent, to wit the Pentagon Papers. In that case and in many
others the courts ended up recognizing a “higher law” such as freedom of the press and the public interest in
knowing the truth.
The words of Jesus have often been viewed as “illegal.” Jesus himself was executed for “blasphemy” – or in
short, for what he said. Had Jesus consulted a lawyer, his lawyer would have advised him to remain silent.
In the 16th century possession of an English language Bible was a capital offence in some places, and
William Tyndale was burned at the stake for translating it. History judges Tyndale quite favourably. Had he
listened to his lawyers, he may not have been burned at the stake, but the English Bible would look a lot different
and would have waited another generation or two.
I do recognize that pending “authentication” of the documents, all this work is somewhat provisional. If I
were not reasonably sure that the copies are highly accurate for the most part, I wouldn’t waste time on them. I
expect the ultimate process of authentication will demonstrate that the quality of these primary sources is generally
very high.
In this case, I’m not actually breaking or even bending any laws. I never signed any “confidentiality
agreements.” I’m not disclosing anything you can’t get from other sources. All of this material arrived here
“second-hand” and much of it was easily located on the Internet. There is nothing, except for my commentary and
the cross-referencing system I’ve developed which has been added TO the material and which is “added value” as
a result of my own original creative work, which can’t be found elsewhere. I certainly found it “elsewhere.” I’ve
never been to the USCO or the ARE and while I’ve heard stories I don’t really know how this material got from
whatever its source was and into my library. I just have it, as do many others, and I’ve chosen to get to work on it.
Simply go to the Course mailing lists and newsgroups, display a sincere interest in reading the material, and
ask anyone who has a copy to send it to you. That’s what I did and the material simply showed up in bits and
pieces over the course of ten years. In a few cases those who sent it asked not to be identified, and I will respect
their privacy. The material neither gains nor loses importance if you know their names.
In several cases I received more than one copy of particular documents and the two copies were not
identical. They had differing numbers of pages, different sequence of pages, and different quality of copying. This
indicates one serious problem with “informal copying.” Even if you know precisely who made the copy from what
source at what time, that is no guarantee that the copy is complete and accurate!

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The documents in question are the HLC, the Urtext Text volume and the Shorthand Notes. In a few cases
some pages were visibly altered, with USCO stamps having been conspicuously blanked out. I look at those
obvious attempts at disguise and think “who are you trying to fool?” Well, the apparent answer is obvious: the
attempt is to fool some prospective law-enforcement agency, but if you can’t fool me with my limited resources, is
it realistic to suppose you can fool them?
All you’ve done is “fix your data” and demonstrate that if you think the reason is sufficient, you will falsify
the data. Data that has been tampered with in any way is immediately suspect in every way. Who is to know what
else might have been falsified by the messenger who was prepared to falsify some of it?
However, even with a few missing or scrambled pages, what we have is of great importance and value
although its value will vanish the instant the “originals” come to be available in genuinely authenticated copies.
Who wants a poor quality fragmentary photocopy when the “original” is available?
I do not see the point in trying to pretend that the material was obtained in some way other than that in which
it was actually obtained. First of all, were I to deny the truth few would believe my lie. Secondly, if you knew I
lied to you about provenance, what would your opinion be of the rest of what I have to say? All I’d achieve with
that sort of attempt is to prove to one and all that I’m a liar. And even if that was the only intentional deception, all
my work would be immediately suspect.
This is why, to scholarship, and in academia, this is the “unforgiveable sin.” Committed by an
undergraduate, he’s expelled. Committed by a professor, he’s fired. It’s a career killer. You just can’t do that.
You can make any kind of ‘honest mistake’ and correct it, but you cannot deliberately deceive by falsifying your
data. Believe it or not many have insisted that I should do so, out of their own fear of the truth. But no, I won’t.
No matter how you sliced it, you’d know you were dealing with someone quite prepared to intentionally
deceive you, and you’d know that whether or not you agreed with the particular deception. My goal is not to
deceive, it is rather to end the epidemic of deception which has done such disservice to A Course in Miracles.
So to the best of my knowledge and belief, except for the HLC, the other material is copied from the USCO
deposit, and the accuracy and completeness of the copies is not known except to know that it is less than 100%. Of
course I can’t prove it. I know that copies of this material are generally in circulation, and I know of no reason to
suppose that anyone can’t find copies of the material just as I found copies of the material. They are “out there.”
I refer to the material as having derived from the USCO a great many times in my writings about it but of
course I don’t know that for sure and if it turns out to have originated elsewhere, well, we’ve all been deceived. I

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do provide this caveat, however … whatever their source, the completeness and accuracy of the copies has not
been verified and when it is we may all be rather surprised. This is not the best source material that exists, it’s just
the best that I’ve been able to get my hands on.
I can’t say as I know why some people don’t want this material to be published more extensively although I
certainly have my hunches about the motivations of a few. Like many, when I first learned of the material and the
efforts to suppress its publication, I thought there must be some “deep dark secrets” which all the secrecy was
aimed to protect. I certainly haven’t found anything very shocking in the thousands of pages I’ve discovered. The
major “story” of the primary sources is what it can tell us about the editing process, how much was done, how it
was done, when it was done and sometimes by whom it was done. And what the evidence tells us is that the
“official story” of “virtually no changes” isn’t true. The attempt to cover up that misinformation may lie behind all
the efforts to keep this material hidden.
But the material has found its way into public consciousness and onto the net despite those efforts and
despite the rather large amount of fear that has been needlessly aroused. All I have done is take what is widely
available, organize it, cross-reference it and comment on it. That’s what I’m selling, my work of organizing it.
The rest is freely available.
The day will come when all the material at the USCO is published in accurate and authenticated copies. If
nothing else, copyrights eventually expire and it will be “free” even to the most legalistic of minds. It is likely that
the originals of which the USCO deposit is a photocopy will also eventually escape from the fears of their current
custodians and become available for scholarly inquiry.
As best as I can determine, however, most of what is at the USCO is contained herein in copies that are
largely, but not perfectly, intact and accurate. What I know to be missing are the Autobiographies and some
private correspondence. While this missing material is likely to be very interesting to scholarship, it is also likely
of less overall importance than the original dictation of the Course, most of which we do seem to have.
1.8.2 Reproduction
To briefly review: Schucman’s notebooks and typed transcripts and editing drafts were photocopied an
unknown number of times and one photocopy was deposited at the USCO in 1990. Ten years later that copy was
copied, and that copy was again copied. It is my guess that the material here represents a digital scan of one of
those latter two copies. It is thus at the very least a 3rd and quite possibly a 4th generation photographic copy, with

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some inevitable loss of detail. I can’t be entirely sure because the precise path by which this material reached me is
not fully known, at least to me.
Two other obstacles to the release of the Notes material included its sheer vast volume, making it a non-
trivial task to reproduce at all, and the un-catalogued, un-indexed nature of the “raw” format both of which demand
some measure of “packaging” for any sort of publication. Otherwise the first thing any recipient is going to have
to do is sort, organize and catalogue it. Releasing it in that state would likely lead to a near-instant multiplicity of
different and incompatible reference schemes. To release this at all one needs at least to give each page some sort
of unique identifier and a scheme of cross-referencing to the Urtext which document is pretty much essential to its
reading, since it is mostly an accurate transcript of most of the Notes.
The high quality scans of the Notes material I received involve several gigabytes of data and really a surplus
of resolution for most purposes. For the purposes of this collection I employed various software tools to label and
shrink the file size with the least possible loss of resolution. The image files have also been combined into
bookmarked, cross-referenced PDF files for ease and convenience of reference.
There has been some loss of course, but I can’t see the difference in a printout without a magnifying glass.
For most purposes, most users will find this quality level adequate. It has certainly been our experience that with
Helen’s handwriting, “increasing resolution” doesn’t really increase readability. I realize this is counter-intuitive,
and that for most things, more resolution means “more information.” With Helen’s handwriting, getting the
“gestalt” of a word form is often enhanced by blurring it a bit. However, for anyone interested, the best quality
images we have are available in exactly the form we received them.
This compilation is then not so much a “release of the Notes” as a collection of cross-referencing tools to the
actual 5 CD set for the Notes files which is available by mail order from my website.

1.9 Cataloguing, Organization and Reference


Each of the ACIM volumes presents some unique challenges and has a somewhat different history. Let’s
begin with the Text volume, which is the largest, earliest, and most problematic in many ways.
When the Text volume of ACIM was first penned there were no chapter and section breaks. The volume
then was basically one very large and mostly continuous document. Eventually Thetford and Schucman introduced
the chapter and section breaks and headings which we find, although sometimes in modified form, in later print
editions of ACIM. All the original copies prior to that time (around 1972) are missing those chapter and section
divisions, however, and that of course includes both the Urtext and the Notes.

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By the time these early documents were filed at the USCO in 1990, they had been organized into binders,
and each binder was called a “volume” (not to be confused with the Text, Workbook, Manual and later “volume”
designations) and each contained a varying number of pages. When this organization of the material into 22
volumes was done, and by whom, is not known to me. I learned of it from Raphael Greene’s “inventory” (see
Appendix VI)
This organizational system is reflected in this compilation of the Notes in which the pages are labelled by the
volume number in which they appeared and their sequential position in that volume. The anonymously donated
copy I received is organized in this way.
These numbers in no way correspond to any of the later volume, chapter, section and page numbering
systems, or for that matter, anything else in the known universe. They are thus, of limited value except that of
locating a given page in this specific Notes compilation. Since this is an index to that compilation, the baseline
reference has to be to that compilation wherever possible.
To facilitate cross-referencing across versions, we have prepared a skeletal cross-reference chart whereby
every 100th page in the “Notes” is referenced to a page number in the “Urtext” which is the closest thing we
currently have to a “transcript” of the Notes, and a chapter and section designation from the “HLC” which often,
especially in later material, will correspond quite closely to later versions. Since our e-texts and facsimiles of the
Urtext also have the HLC chapter and section break points marked, this provides a basic “universal reference grid)
(See Appendix I)
We have also located every HLC chapter and section break which exists in the Notes. These are
bookmarked in all of the facsimile and e-text files for cross-referencing ease. Given the nearly exact 2:1 ratio
between Notes pages and Typescript pages, it is usually fairly easy to pinpoint any particular passage in the Notes,
from an HLC reference or Urtext page number, within a page or two. This has been extended to cross-reference
very paragraph break in the Urtext to the corresponding point in the Notes. This makes it possible to search for and
almost instantly locate any specific paragraph reference in any version of both e-texts and facsimiles where the
material actually corresponds. It usually does, but not always.

1.10 A brief editing history of ACIM Text


It should be noted that the editing history of the Text volume is somewhat different from the later volumes.
This section deals with the Text Volume which has experienced most of the most extensive editing. In the later

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volumes our manuscript either is the original Thetford Transcript or is usually so close it might as well be. In the
early part of the Text, this is not the case.
The many thousands of handwritten and typed pages of which our “primary sources” consist, so far as we
have been able to determine, have emerged over the past seven years. Curiously, the newest material became
available first, with the older material becoming available most recently, roughly as follows:
November 1999: A manuscript was discovered at the Association for Research and Enlightenment (ARE)
Library in Virginia Beach and very soon published in E-text and facsimile form. It turned out to be the copy
Schucman gave to Hugh Lynn Cayce, probably in 1972, and discussed by Wapnick in Absence from Felicity. This
was the Text volume only as Schucman and Thetford had edited it to that point. It includes chapter and section
breaks. This became known as the HLC.
June 2000: the 1990 USCO filing of 22 volumes of Helen Schucman’s unpublished writings were copied,
then copied again. 15
August 2000: the material in that 22 volume deposit called Urtext of a Course in Miracles was published in
E-text and facsimile form as the ACIM “Urtext.” Due to the fact that Wapnick and FIP both maintained that the
word “urtext” was applied only to the original Thetford Transcript of Schucman’s Notes, it was widely assumed
that this document was the Thetford Transcript and as such a more or less perfect copy of the Notes. It turns out
it’s neither.
April – November 2007: through the course of this year several portions of the original Shorthand Notes
have appeared here and there on the net in various forms.
Between 1976 and 1999 the only known or published form of ACIM was the 1975 FIP First Edition and the
slightly revised 1992 FIP Second Edition. The HLC was, according to Wapnick in Absence, the document that was
edited into the FIP abridgements in which about a quarter of the first five chapters was edited out and much of
what was left was re-written and re-ordered.
First advertised as the “original and unexpurgated” ACIM, before the Urtext was revealed, it was thought by
many to be the “original” ACIM. This mis-identification of the document is preserved in the name of the 2007
Whitmore “Original Edition” for instance, which is based on the HLC and the misperception that the HLC is in
any way “original.” It is in fact the fourth of the five known versions of ACIM.

15
Or so I was told … I wasn’t there. But no one has challenged the accuracy of that report.

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When the Urtext became available, which includes a much longer and less-edited typed manuscript of the
Text volume, it was clear to most that the HLC was a heavily edited and substantially abridged redaction of that
earlier and more complete Urtext. Due to the fact that Wapnick and FIP claimed the Urtext to be the original
Thetford Transcript, many have supposed that is what it is. As we’ve seen however, while it is impossible to be
entirely certain, the evidence does not appear to support that conclusion.
Although both the Urtext and the Notes are contained in the USCO 22 Volumes, while the Urtext was
published in August 2000, it was another seven years before the Notes began to become widely available. Part of
this relates to the technical problem of reproducing thousands of handwritten manuscript pages on a computer and
distributing it on the net. Between 2000 and 2007 technological advances in computer technology were
substantial. In 2000 I was running a Pentium I with a “huge” 2 Gb. hard drive and a “fast” 14.4 Kbaud dialup
modem. The scans of the Notes would not have fit on that hard drive. And they would have taken many days to
transmit over that Internet connection. In 2007 I was running a Pentium IV with a “huge” 200 Gb. hard drive, on
which the Notes fit quite comfortably. With DSL high speed Internet, the whole thing takes less than a day to
transmit over the net. In 1999 and 2000 the limitations of computers were such that copies of the HLC and the
Urtext were often exchanged on paper, because we simply couldn’t fit it into the computers of that era readily. We
could, however, take a copy on paper to a copy shop and have a new copy made. And that is what was done. It
wasn’t until 2005 that I had the equipment to scan those huge documents into computer files.
It is readily apparent that as the FIP abridgement is an “interpretive edition” of the HLC in which substantial
portions have been removed and others re-written, so the HLC is an “interpretive edition” of the Urtext in which,
again, we find substantial portions have been removed and others re-written. Since we don’t have the original
Thetford Transcript with which to compare, we cannot precisely assess what differences exist between it and the
Urtext. We do, however, have the Notes of which that original transcript was supposedly a precise copy. We can
at least begin to gauge the differences between the Notes and the document filed as the Urtext.
It should be noted that the term “urtext” doesn’t refer to an original autograph nor a transcript of an original
autograph at all. Rather it refers to an edition of a work which uses such things as original autographs, first
editions, and any letters or comments by the author or his immediate students in order to construct through
scholarly analysis a document which is, in the opinion of its editors, as close to the original author’s original intent
as scholarship can manage. In that sense it is very closely related to the idea of a “Critical Edition.”
Basically, to do a Critical Edition or an Urtext Edition you take all the primary source material you can get
your hands on, put it in a jar as it were, shake it up some, and extract what you can argue with the tools of

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scholarship to be the author’s original intent. It differs from an original autograph in that such autographs are
usually edited and modified by the author to correct errors and clarify obscure points and even fix spelling
mistakes. The original autograph is more like a “rough draft.” An “Urtext Edition” is a more polished product and
does reflect a limited amount of editing. By definition the editing in an “Urtext Edition” is not the editor’s
interpretation but the scholar’s determination of the most original and authentic rendition of the author’s original
intent as demonstrated by textual evidence.
The idea of an “urtext” is to add or omit nothing but merely to extract from multiple sources the best
determination of the author’s original intent that is possible.
Clearly, from his discussion of “Ur of the Chaldees” and Abraham, Wapnick and the folks at FIP were
confused from the outset about what an “urtext” is generically and what the particular “Urtext” Thetford and
Schucman left to posterity really is. They thought it was the original autograph, or at least a precise typed
transcript of that. It’s not at all that. It is genuinely an “Urtext Edition” reflecting the Scribes’ view of the
Author’s original expression, complete with numerous copying mistakes, and differs from the later material which
tends to reflect Schucman’s interpretation rather than reproduction of the Author’s original intent.
Now it is my view that neither Schucman nor Thetford were the “authors” of ACIM, as the Author himself
calls them “Scribes” and Schucman herself always maintained that the author was Jesus, not her. A “scribe” is
more like a “human photocopier” and is not an “author.” Their job was to take down the Author’s words with
precise accuracy and format the material for publication. Frequently the “process” is described in the Notes as one
in which Jesus provides the words and Helen’s job is to record them precisely. Sometimes she isn’t hearing well
and sometimes she errs, but nowhere is there any indication that she should be contributing anything other than
accurately recording the words of the Author. It wasn’t just the words, it was the punctuation also. At one point in
the Notes the “Voice” thanks Helen for using semicolons as dictated.
The Author clearly indicated that Schucman’s job was to take the channelled dictation and Thetford’s job
was to edit it. As the editing progressed we now know that Schucman did more and more of it in direct disregard
of those instructions. A great deal of the current problem derives from that single fact. Had the material been
altered very little, we’d not have to assess the “authority” of the alterations, most of which appear to have been
Schucman’s doing.
Thetford was assigned the role of editing which an Author would normally exercise in the early stages of
turning a manuscript into a book. The production of an “Urtext Edition” based on the original autograph (Helen’s
Notes) and subsequent dictated corrections and additions was then wholly appropriate for Thetford to undertake

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with assistance from Schucman. And that appears to be more or less what the “Urtext” is. It is edited, but it is not
very edited when compared to the Notes, with the exception of the omission of portions of the Notes which are
rather obviously “personal” in nature and not intended to be a part of the Course at all. Thetford was specifically
instructed to remove that material and given authority to determine what to remove.
However, it is somewhat edited and certainly reveals the problems of inadvertent omissions and other
copying mistakes which are found in abundance in the subsequent copying of ACIM and for that matter, in almost
every human effort at copying any large document by hand. Mistakes are made by human copyists and careful and
thorough proofreading is required to find and fix those.
Included in the Urtext are a number of segments which do not show up in the Notes but do show up in all
subsequent versions and which also appear to be authentic dictation. Some are labelled “dictated without notes” in
the Urtext manuscript. These could be understood as contributions from the Author during the editing which
clarify or correct previous material and are entirely appropriate inputs to an “Urtext Edition.”
So this is what we’ve got for the Text volume of ACIM, four distinct versions including an original
autograph, a Scribal Urtext Edition, and two subsequent “Interpretive Editions” in which Schucman’s
interpretation of the Author and subsequently Wapnick’s interpretation of Schucman’s interpretation are reflected
along with a good deal of the actual original dictation.
So to that question “what does ACIM really say” we have to ask “according to whom?” Or even, “on what
date?”
1.10.1 Notes to Urtext – 1965-68
According to Thetford and Schucman, as the latter took handwritten Notes of the “Voice” day by day, these
were dictated to Thetford who typed them up. In the later dictation the correspondence between the Notes and the
oldest typed copy currently available became very high, there are few differences, and most of those are small and
a great many appear to be simply copying mistakes and not deliberate modification. In the first few chapters
however, the “Urtext” Text volume deviates hugely from the Notes at many points and is in other ways different
from the later typed material. Thus the “Urtext” appears to be an edited version of that original Thetford
Transcript with a variety of material “dictated without notes” added.
There is considerable evidence for the existence of an additional, as yet unpublished partial or complete
transcript which is older than the “Urtext” material for the Text Volume, or at least the first part of the Text volume.

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That would be the original Thetford Transcript. There may also be another retyping later than the original
transcript but predating the Urtext. These are among the many unknowns.
Wapnick has stated that there were two retypings by Schucman prior to the HLC and after the Thetford
Transcript. We currently have only a single typed manuscript of the Text volume which is earlier than the HLC
while Wapnick suggests that, including the first Thetford Transcript, three were created. It would seem likely that
copies may have survived and if so, when they come to light we may learn considerably more about the editing
process.
1.10.2 Urtext to HLC
The next oldest version currently known is the Hugh Lynn Cayce manuscript. There may have been several
partial or complete retypings with editing between the “Urtext” and the HLC, we don’t know. The HLC involves
the removal of roughly 50,000 words which includes of all the personal material whose removal was directed by
the “Voice,” most of the dictated corrections, a great deal of minor wording changes and some substantial re-
writing of some portions. Some of the removed material is not “personal” and is even designated as “essential.” It
also includes the chapter and section divisions for the first time.
1.10.3 HLC to Criswell/FIP
The last major edit began in 1973 and ended by 1975. It involves minor word changes and re-writing of the
later part of the Text but truly massive re-working of the first few chapters which sees about a quarter of the HLC
material removed, much of what remains completely re-written, and some moved from its original location. The
chapter and section breaks are also, in some cases, moved. The “Criswell” edition was the basis for the subsequent
1976 printing of the FIP First Edition. The 1996 FIP Second Edition contains hundreds of mostly minor
corrections of typos found in the First. All of these later FIP editions are substantially the same with no major
changes between them.
1.10.4 Summary
We have then copies of four major different versions: Notes, Urtext, HLC, and Criswell/FIP and evidence
that there is at least one we don’t have, perhaps the original Thetford Transcript of the Text, for a total of five. We
have some indication that there may be two more, but the sole source for that is Wapnick’s assertion. If he’s right,
those other two have either been lost or remain hidden. Each we’ve seen is shorter than its predecessor and each
involves numerous inadvertent copying errors (many hundreds) from one to the next, many of which were never

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detected or corrected. Every one of those versions we’ve been able to examine also has some genuine
“corrections” of previous errors. In order to establish the “authentic corrected dictation” or produce a Critical
Edition, it is therefore necessary to inspect all editing changes and determine which are corrections and which are
errors. To date no list of all editing changes has been made and certainly there has been no attempt to double
check them against obvious evidence of error with the limited exception of the “Corrected HLC” in which a few
hundred were checked, and some 250 obvious inadvertent scribal errors identified and corrected. See Appendix
VII.
The “Urtext” contains material not in the Notes, about a dozen entries which are often marked “dictated
without Notes” which were treated as “original dictation” and mostly included in later versions.
The editing process by which each subsequent major version was created is not well documented. There is
evidence that some portions may have been edited many times while other portions were scarcely edited at all,
simply being copied with average copy-typist accuracy and no proofing. That means that with each copying, many
new typos crept in undetected by the Scribes. Many (most?) of these were never detected and persist into all
subsequent versions.

1.11 A brief editing history of the other volumes


The editing process by which the other volumes evolved is less well-documented. The later portions of the
Text and the later volumes have much less editing generally than the early chapters of the Text. There are no large
omissions and the frequency and severity of modifications is vastly less. With few, sometimes notable exceptions,
it is not unreasonable to characterize this material as “substantially unchanged” from the original dictation.

2 The Reference System


2.1 The need for a Universal Reference System
If an archaeologist finds an ancient parchment fragment with the words “In the beginning was the Word” he
knows he’s found John 1:1; the first verse of the first chapter of the fourth book of the New Testament. In late
medieval times Biblical scholarship created a reference system for the Bible which quickly stabilized and has been
used in nearly all editions of all versions of all Bibles in all languages ever since. It’s a great benefit because any
reference will always land you at the same passage in virtually any copy of any Bible printed in the past 400 years.

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Verses do not precisely correspond either to sentences or logical paragraph breaks. Chapter breaks are often
similarly arbitrary; sometimes occurring in the middle of what should be a paragraph. However, like longitude and
latitude lines, or landmarks, reference systems can be totally arbitrary and still totally useful.
In ACIM as it first appeared in 1975, the textual geography was mostly obvious, the chapter and section
breaks in the Text, Manual and Use of Terms, the lesson numbers in the workbook. From early in ACIM history,
readers referenced the material by chapter and section and sometimes additionally paragraph numbers, since in all
the early copies, these were clear, obvious and consistent even though paragraph numbers were not printed.
In the 1996 FIP Second Edition that scheme was elaborated into an exceedingly detailed and complicated
reference system which gave a unique identifier to every sentence, but was largely based on the completely
intuitive chapter and section or lesson divisions obvious in any copy.
There are two problems with using the FIP elaboration as a universal system for other versions, one large,
and one insurmountable. The large problem is that it is inconsistent, more complex than necessary, difficult for
experts to use and often nearly impossible for beginners to use readily. For instance, rather than sticking to two
primary tiers, chapter and section, and numbering the chapters sequentially and then the sections within chapters
sequentially, in some chapters the first section, instead of being called the first section, is called “in” for
“Introduction” which is the name the editors of 1974 gave to some of the unlabelled opening sections which appear
in every chapter of the HLC. So where we have 7 sections, instead of being numbered 1 to 7, they are sometimes
numbered In., 1,2 … 6. What’s actually the seventh section is called Section 6.
An intuitive reference system that is easy to use and consistent divides the material into a number of tiers,
and the material within each tier into a number of sub-divisions, and may do so entirely arbitrarily without regard
to content. The purpose of reference points is to define a location in the text, not the content of the text.
To section one we can (and we do) add a name such as “Introduction” when that it what it is, but we don’t
remove its section number and change the section number of section two to section one. But FIP does this, and in
other volumes, even worse, such that it is exceedingly difficult to guess what the FIP reference for many passages
actually is, though a bit less difficult, when you see a FIP reference, to deduce what it means.
We took the chapter/section/paragraph numbering model and simply made it consistent, predictable and
intuitive throughout the seven volumes by numbering the textual divisions in tiers, irrespective of their content.
Usually it is very close to the FIP system.

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The insurmountable problem with using FIP has two parts: First, the “original dictation” is, in the first few
chapters, several times the size of the FIP version. Thus most sentences in the first chapters have no corresponding
FIP reference. Secondly, some of the FIP material in those chapters is re-arranged in a different sequence such that
retrofitting FIP references to the original dictation, or even to the HLC, results in non-sequential references which
are of course completely confusing.
When the HLC was published, a simplified and rationalized reference system emerged similar to the FIP
system but more consistent and much easier to use. It is based on the chapter, section and paragraph breaks in that
version. However, because those are sometimes changed in the later FIP material, references do not always
coincide even where the text is largely identical. They usually coincide however.
When the Urtext later emerged, with no chapter or section breaks of its own, the HLC break points were
retro-fitted to facilitate cross-referencing between the Urtext and the HLC. This was easy enough due to the
overall similarity of the two versions, especially in the later chapters. Only in chapter 1 are the differences such
that the HLC break points don’t fit the Urtext easily. The location of paragraph breaks and emphasis is often quite
different between the two, however. Thus the referencing at the paragraph level is unique to each version.
However, except for the very early material, even though the paragraph breaks are moved from the Urtext to the
HLC, they usually aren’t moved far so that while paragraph numbers don’t always match precisely, they are
usually pretty close.
The Notes has received the same retro-fitting and usually has the same paragraph breaks as the Urtext. The
paragraph breaks in the HLC are frequently changed and more closely resemble the FIP abridgement which was
derived from the HLC, of course.
Generally then the chapter and section breaks across the Notes, Urtext and HLC provide a standard cross-
reference grid which mostly matches fairly well even with FIP, especially after the early chapters.
However, the sequence of material in the Notes is not always the same as in the Urtext and it is not
immediately obvious which sequence is the more original. Did the editors decide to rearrange material, for
whatever reason, or are the pages of the Notes just accidentally shuffled as a result of a filing error? At the
moment this is not known in all cases, though we have been able to establish there has been some apparently
unintentional shuffling in the Notes.
Further, there is material in the Notes which is not in the Urtext or any later version and there is material in
the Urtext “dictated without Notes” which is not in the Notes.

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So no matter which version any reference system were to be based on, there will be some material in at least
one other version which has no corresponding reference. Despite that, the chapter and section break points work
across all versions and have been retro-fitted to the FIP versions to create a referencing grid at the degree of
resolution provided by section. With very few exceptions, those involving points where one version is missing
large chunks of material present in others, we can find the HLC chapter and section break points in all versions and
thus mark them, thus providing a basic universal reference structure at that level of resolution.
One remedy would be to compile a “combined version” taking all the unique material from all versions and
from that develop a “complete ACIM dictation” and then base references on that. At least that way all other
versions could be retro-fitted with a single universal reference system which would leave nothing out, and do so at
the resolution level of paragraph or even sentence. But this doesn’t resolve the problem associated with changes in
paragraph break points between versions, nor does it fully resolve the sequencing issues.
This is perhaps the best solution to have emerged so far. Implementation would require a large amount of
work but the result would be that any version of ACIM could be printed with a reference system compatible with
any, indeed every other version.
Where the versions are very similar, and for the most part they are, this would end up closely resembling the
current reference systems in widespread use if based on chapter and section and paragraph breaks. The more
similar it is to any existing system, the fewer problems associated with translating from one to another or, for that
matter, in using it on one of the many extant copies of ACIM which include no reference system at all.
There are of course any number of ways the material can be referenced, each of which has unique pros and
cons, and almost any of which could be made to work and is better than no reference system at all.
The biggest compatibility problems between versions are the re-sequencing in FIP and the change of chapter
and section breaks points there. The difference between the HLC paragraphation and that of the earlier material is
vast also, resulting in further, but less serious
difficulties.

2.2 The Reference Systems in use here


Each of the versions has its own inherent reference system, and in some cases different editions of particular
versions use different reference systems. Some use nothing but their own page numbers. The weakness of

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referencing according to physical media is that another edition of the same version will have different page
numbers. The compatibility of the various systems in current use ranges from variable to minimal.
We have cross-referenced the Notes to the “Urtext” for the Text volume. (See Appendix I). The Workbook
lesson numbers provide a readily usable cross-reference system in that volume and the other volumes are small
enough that the problem of cross-referencing is minor.
The anonymously donated copy of the Notes is organized by “Volume,” 3 through 17. The number of pages
per volume varies. But each individual page can be labelled and given a unique identifier by its Volume and Page
number. This is done. Of course this system is based on the physical medium, counting pages within volumes, and
so is specific to this compilation only and is not transportable to any other copy of ACIM. Still, for this
compilation, we do need a unique identifier for each page. Since this particular donated copy is organized by
volume and page, that’s the system we used. No other suggested itself.
The HLC is clearly divided into chapters and sections offering us a basic reference structure which has been
in common use since at least 1972: Chapter number, Section number, and where needed Paragraph number. To
cross-reference the HLC to the Urtext those chapter and section breaks were retro-fitted into the Urtext along with
two page numbers, the actual absolute page number (x of 1,072) and the marked page number, which after page 61
is never the same as the actual absolute page number. So the HLC and Urtext Chapter & Section numbering are
identical, although the paragraphation often varies between the two versions. Interestingly, the paragraphation
between the Notes and Urtext is highly, but not completely consistent.
Rather than presenting the material in the arbitrary USCO fashion of 22 volumes, we’ve organized it in the
more familiar fashion of the actual Text, Workbook, Manual, Use of Terms, Psychotherapy, Song of Prayer, Gifts
of God, Special Messages, Preface and “pre-canonical” segments. Each of these ACIM Notes volumes is a
separate PDF file in this compilation, and the page numbers within each file are generated simply by sequentially
numbering the USCO image files. This page numbering system is simple and handy but is specific to this
compilation only and may not translate accurately to any other which may come into existence.
So each page in this compilation has its USCO-derived volume and page number plus its ACIM volume and
page number. There are 54 sheets of paper in the Psychotherapy volume for instance, so each represents a page
number in that volume. Page 1 of Psychotherapy is also USCO Volume 3 page 101. Both systems are included as
are the chapter and section breaks from the Urtext as Acrobat “Bookmarks.” With these, you can cross-reference it
to almost any known ACIM referencing system, edition, or version.

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So when you look at the image files of this release you are going to see strings of numbers at the top and
bottom of each page. The ones at the bottom identify unique pages in this compilation. The ones at the top are
cross-referencing guides to the corresponding material in the Urtext. In the bottom centre you will see a Volume
and a Page number. These represent the USCO volume and the position in that volume of the particular page,
simply sequentially numbered in the same order they arrived here. On the bottom right you will see a page number
which represents the position of this folio in the corresponding volume, for instance “Text Page #163” is the 163rd
page of the 2,155 Notes pages in the Text Volume. Since we know that we are missing about 120 pages at least,
this numbering system has very obvious limitations, but will be handy for two or more people communicating
about this document.
At the top right is something that looks like this:
Volume 5 - 12 (31) T:1:B:37l (197) T:4:E:39
This means USCO Volume 5, page 12 of Volume 5 which spans from page 31 of the Urtext, corresponding
to HLC/Urtext chapter/section/paragraph reference Text: chapter 1: section B: paragraph 37l, to page 197 of the
Urtext, which corresponds to Text: chapter 4: section E: paragraph 39. The latter chapter/section/paragraph
references mark the beginning and ending of that USCO volume. So Volume 5 covers the same material as the
Urtext pages 31 to 197, or T:B:37l to T:4:E:39. Anything in chapters two and three is then in Volume 5. On the
cross-reference chart we’ve got a finer grain cross-referencing.
So if you want to find chapter 10, you look to that top right hand corner to find which volume encompasses
chapter 10. You can do the same thing from an Urtext page number. This will get you to the correct volume.
Then count the number of pages in the Urtext from the starting page number to the page you want to look up,
multiply by 2, and go to the bottom references until you find that number of pages from the start of the USCO
volume. Nine times out of ten, especially in the later material, that will be within a page or so of the one you seek.
This means of cross-referencing is obviously limited and in need of improvement. We chose not to delay the
release until we come up with a better referencing system. Hopefully someone gifted in this kind of thing will
recognize the need and develop something better.
Now, if you want to work from a FIP reference, you first have to locate the corresponding Urtext page
number, which is pretty quick and easy with the MPF Concordance to the Urtext for the text volume so long as the
FIP version has the same wording, which it often doesn’t. If you can’t find it, move up or down a paragraph and
try another search, you’ll usually get pretty close pretty quickly this way.

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3 How to Work with this Material


Subsequent to writing this section, I went through the entire Notes facsimile collection and added margin
notes indicating the corresponding Urtext paragraph reference. If you know the volume, chapter, section and
paragraph reference you can simply search for that and presto, the paragraph you want appears. If that fails, and
sometimes it will for several reasons, the following description provides a “lower level” way of finding the
approximate place of any given passage in the Notes. In some cases, the Urtext and the Notes differ and some
paragraphs of the Urtext are not present in the Notes.
For those who are wholly unpractised in the arcane arts of version comparison, this section will give you an
idea of how we do it.
Rather than including highly detailed instructions here, we’ve created a separate tutorial to familiarize
people with some of the most basic ways of using this material. However there are some general things that need
to be said and computer “experts” probably won’t need the Tutorial.
Most people are most interested in the material in the Notes that they’ve never seen before. That’s also the
material we generally don’t have a transcript for. With the Notes you have to learn to read Helen’s handwriting in
order to make much use of it. While some pages are quite neatly written and almost anyone could read it fairly
easily, so much of her handwriting is so idiosyncratic it really does require practice.
Until there is a complete transcript for the Notes segments not covered by the Urtext, which is actually about
95% accurate to the Notes, all we can do is learn to read Helen’s handwriting and compare notes with each other on
what we find.
The easiest way to learn Helen’s handwriting is with material for which we have a typed transcript already,
such that we can see, through side by side comparison, what the writing actually says. A twist on this which we
find indispensable is to have a voice synthesizer read the transcript aloud while we follow along on the handwriting
by eye. This is much faster, one doesn’t have to look from one page to another every few words, and by this
means, having the material read aloud to you as you follow along, one can pick up facility with Helen’s
handwriting such that it becomes almost as readable as clear type.

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When I first began working with


the material I could only readily read a
few words per average page. After many
hours working with the Urtext transcript,
visually and audibly, there are only a few
words on the average page that I hesitate
over at all, and the “untranscribed” pages
are mostly readable. There are some
exceptions, where the copies are poor or
the writing is poor or both, such that I
don’t know what Helen meant to put on
the page.
The Tutorial deals with this all in
greater detail but here is a screen shot of
two of the three files for the
Psychotherapy volume displayed in
Adobe Acrobat. To get this view quickly,
click Window > Tile > Vertically after
loading the two files.

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Acrobat 7 open to 5a (Notes) and 5b (Urtext manuscript) for the Psychotherapy volume, showing the opening page set side by side.

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Before we end our screen shots, I want to point out that anyone who wishes to do serious work using the
computer for document comparison needs to use dual monitors. This is the tool for this job. These days it’s
remarkably inexpensive to pick up large 17” to 20” used CRT monitors in good shape, typically $10 to $20 and
I’ve never paid more than $35 for a used dual head video card. Of course you can pay a great deal more if you
wish. The point is you can get a second monitor on a desktop PC quite cheaply. For many applications you’ll
never want to go back to one screen again. But for putting up two pages side by side for comparison, well here’s
what it looks like, this time with the Urtext E-text on the left monitor and the Notes on the right monitor. This
image is about one half the scale of the previous. Note that the “desktop real-estate” is doubled.

The dual head view … two monitors makes document comparison a whole lot easier. Here we have the E-
text on the left and the corresponding section of the Notes on the right hand monitor. Note the identical
“Bookmarks” sidebars allows us to synchronize the two.

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I anticipate that a major use of this material will be by students who wish to check particular passages to see
if the Notes is any different than any of the later versions. This is extremely easy to do using the chapter, section
and paragraph divisions which are clearly visible, most of the time, in the Notes. The chapter and section divisions
are bookmarked and commented, and the paragraph breaks are usually quite conspicuously marked by Helen’s
large intents. So, having found the correct chapter, section and paragraph in the Urtext, one can quickly get to the
right page in the Notes and locate the specific words of interest. It is usually fairly easy to tell if there is any
difference from the Urtext since Helen’s handwriting is usually good enough to make it fairly obvious.
Please remember that this compilation is an indexing tool to the actual image files which are available in a
separate 5-cd set from: http://www.execulink.com/~dthomp75/2007/ads/Catalogue.htm The resolution in this
compilation is much lower, though we’ve aimed to preserve readability, and of course many images are “marked-
up” for referencing. Should you wish to view the high-resolution “untouched” images just as we received them,
they are available.
Of course we must bear mind that this cross-referencing doesn’t always work, as the Urtext contains material
not present in the Notes and vice versa. But they are about 95% the same overall, and where they are the same
there are rather few – but sometimes very significant – differences.
Since we have no contemporary Transcript of the Notes, and we can’t do computer searches on handwritten
pages, the only way of ‘looking up’ something in the Notes is to first locate it in the Urtext E-Text and then use the
Bookmarks or other references to click to the corresponding chapter and section in the Notes. For the material not
present in the Urtext but present in the Notes we do have some partial transcription in Appendix IV. There are
perhaps 200 pages, at a rough guess, for which we do not have a transcript and most of those do not involve the
ACIM canonical material at all. They include material Helen wrote before the ACIM dictation began, some
unrelated personal material, and some of her own poetry compositions. And most of what occurs within the
canonical segment is in fact personal asides which were also not intended for ACIM. While this material may still
be interesting and important for scholarly purposes, it isn’t part of the ACIM canon and has therefore taken only
secondary importance for us for this first release.
You will find for each of the ACIM volumes three files, an A file, a B file and a C file. The A file is the
Notes, the B file is the Urtext manuscript photocopy and the C file is a searchable Urtext e-text for that volume.
Some of the e-texts are in pretty good shape and others are not so well proofed, so to be certain of the accuracy of
any Urtext quote it is essential, with this less than thoroughly proofed material, to check the actual manuscript
photocopy to be sure the E-text is not itself in error. With the Bookmarks for chapter and section breaks, and the

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full synchronization of pagination, this is a snap. You can often get from a particular paragraph in the E-text to the
same paragraph in the photocopy in two seconds.
If you use the MPF Concordance as your search entry point then you can make the jump from e-text to
photocopy in one click.
To cross-reference any page in the Notes to any later version we have to read the Notes until we can find a
few words we are sure of. Then we look those words up in a computer searchable copy of one or more of the later
versions. The Urtext is by far the closest. In most cases, especially after the early chapters, most of the material in
all versions is the same so we will usually find those words. We can then establish that page X of the Notes equals
page Y of another version, along with chapter and section, etc.
If we can’t find it, it is possible it was changed in the version we’re looking at, so we try something from the
preceding and if necessary the succeeding page, and so on until we get a positive match. It may be the segment of
the Notes we chose to search for had been omitted or reworded in a later version.
It is absolutely essential then that you check the Urtext photocopies themselves to verify the reading and not
trust the searchable Urtext e-text files. In some cases the reason you can’t find a line from the Notes in the “Ur” is
because of a typo in the latter.
To facilitate this cross-referencing there are several tools, the most basic one of which is the inclusion of the
original Urtext manuscript page numbers in their original location in the searchable e-text copies.
It is highly recommended for anything other than the occasional look-up that you familiarize yourself with
and employ the MPF “Urtext Concordance” for the text volume and the Six-Volume HLC Concordance for the
others. For the text, the first Concordance not only makes word and phrase searches easy on the most accurate
searchable “Ur” available to us at the moment, it allows for a single click display of the corresponding typescript
page so that you can instantly and easily check the accuracy.
While these tools are relatively primitive and their shortcomings, which include a less than intuitive user
interface, dramatically illustrate the need for far better tools, they are vastly better than simply putting the
searchable text into a word processor and then trying to find the correct page in a huge PDF file. And without
these cross-referencing tools, that’s the only other way I know of to find a passage in the Notes or for that matter,
the Urtext manuscript.

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Because no complete e-text of the Notes is available as of yet, there is no way to search the Notes directly
other than by old-fashioned eyeballing. This underscores the urgency of obtaining a complete e-text for the
portions of the Notes not correctly transcribed in the Urtext.
All of these comments illustrate the very primitive level of development in current ACIM primary
scholarship and how crucial it is that accurate, proofed e-texts and search tools be developed.
The situation can be equated to that of early European explorers of the Americas working with fragmentary
maps of uncertain quality and huge areas marked ‘unknown territory.’ We are still in the “early history” of ACIM
textual scholarship and the first task is really that of “map-making” and the “maps” we need are accurate e-texts of
each version and then accurate lists of variants between versions.
Much has been said of the “importance” of differences between versions but all of it is preliminary because
no one has a complete or accurate list of all differences, let alone any careful and rigorous comparison of them.

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4 The Significance of the Notes


4.1 Historical Context
From its first widespread distribution in 1975, ACIM was presented by its publishers and promoters as
“virtually unchanged” from the original dictation except for the removal of overly personal material near the
beginning. It was this “virtually unchanged” claim which was also “virtually unchallenged” that generated the
shock in January of 2000 when the Hugh Lynn Cayce (HLC) manuscript was first made public. Fully 25% of the
first five chapters of the HLC is gone from the later FIP edition, and much of what remains is re-arranged and re-
written. Little if any of the material removed from the HLC struck most observers as in any way “personal.”
Whatever can be said about the merits of the editing, its extent significantly exceeds what is suggested by the
description “virtually unchanged.” At least in the early chapters. Later in the book, there is much less editing and it
is much less substantial in scope. I would not argue with the characterization of the Workbook as “virtually
unchanged except for minor word changes” for instance.
Once the realization dawned that “virtually unchanged” was used to refer to material that had been
“substantially re-written” in part, many people wondered how many other editing changes there might be prior to
the HLC. Others simply insisted, often quite passionately, that there were no important changes made at any stage,
and that “virtually unchanged” related to content and not to form. That means, I suppose, that while the words
were changed, the meaning wasn’t. I’m not sure how this or any other conclusion about “the editing” can be drawn
in the absence of a careful analysis of all the editing. In the examples in the appendices you can see that the
meaning was frequently quite substantially altered in the editing.
I would also add that most of the substantial re-writing did attempt to capture the original meaning, at least
more or less. In some cases almost all the words are changed but the meaning isn’t obviously shifted.
Then in August of 2000, another early draft of ACIM was released on the net, this one was labelled Urtext of
a Course in Miracles. That term “Urtext” has been discussed previously. Wapnick equates it to the first transcript
of Schucman’s Shorthand Notebooks typed by William Thetford as the dictation proceeded. According to
Schucman’s reports, she’d read her notes to Thetford, he’d type it up and read it back to check for accuracy. This
is really the only time any thorough proofing was done. We’d expect the “Thetford Transcript” then to be a very
accurate copy of the original notebooks with little or no editing. In the early chapters, however, what we see is
sometimes very different from what is in the Notebooks and we also see additional material often labelled

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“dictated without notes.” We checked several of these and found that sure enough, this material is not in the
Notes. Thetford also described certain typos he made, such as spelling “crucifixion” as “crucifiction” and
“brother” as “bother” and “salvation” as “slavation.” These errors have not shown up in the Urtext either. For
these and several other reasons, such as the indirect evidence provided by the multiple page numbering systems in
that document, we think it is – at least in part – a later, edited, retyping and not that original Thetford Transcript at
all, at least in the early chapters. We thus realize that Urtext may not have been a term used by the Scribes for the
Thetford Transcript. However, it is still not entirely certain whether the Urtext is the first Thetford typing or second
Schucman typing or bits and pieces of both.
Whatever the origins of the “Urtext”, and it is possibly an early re-typing by Schucman with some obvious
editing, it was clearly earlier and again much larger than the later HLC and again the main difference was in the
first 8 chapters. The first two chapters are more than twice as long as the HLC equivalents. In this case however,
much of the missing material is of a personal nature and the removal of that was directed by the “Voice’s” editing
instructions. However, there remains a great deal that is in no way personal which was removed or rewritten for no
apparent reason. This material also includes some dictated corrections for scribal errors, some of which were
included in this or later versions, but others of which were ignored.
When detailed comparisons are made, although we have only examined a thousand or so passages which
cover less than 10 per cent of the total, we find that a great many of the differences between versions are apparent
copying errors. (See Appendices V and VI) Words, phrases, lines, sentences, whole paragraphs and in one case an
entire page was left out, apparently inadvertently. A great many “problem passages” in the later material cease to
be problems when restored to an earlier form. In short, a great many problems derive from inadvertent copying
mistakes, not intentional editing and certainly not difficulty in the original Notes. It is clear that Wapnick’s report
that there was no proofing prior to 1996 is correct. Proofreading such a large document against the original is a big
job, takes thousands of hours to do well, and Thetford and Schucman rather obviously didn’t have the time to do it
themselves or the budget to hire it out.
Shortly after the HLC was first made available in print, its publisher was sued, and when the “Urtext”
showed up on the net, legal action was taken by Kenneth Wapnick’s Foundation for a Course in Miracles to
suppress that version also. It was several years before Wapnick’s copyright claims were thrown out by a US
Federal Court. During that time lawsuits, draconian court injunctions, and just the fear of getting sued put an
enormous damper on the study of this material. It remained difficult to get a hold of, was not in print

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commercially, and was subject to a variety of legal harassments for those who did try to deal with it in a public
way.
This may explain why, although the “Urtext” materials widely believed to derive from the USCO were made
public in August 2000, the original Notebooks material, which is presumed to be from the same source, was not
made public for another seven years. The Notes material was circulated in fragmentary form among a small
number of people who were sworn to secrecy and in the process a transcript of all or most of it was made, which is
also still being kept secret.
In the Urtext materials we also came across these lines:
“As long as you take accurate notes, every word is meaningful. But I can’t always get through. Whenever
possible, I will correct retroactively. Be sure to note all later corrections. This means that you are more
receptive than you were when I tried before.”
“Every word is meaningful” resonated strongly for some, and as exploration of the complex poetic devices
in use in addition to Iambic Pentameter in much of the material advanced, it became evident that sometimes
something as trivial as changing “what” for “that” ruined a sight-rhyme or other poetic device.
The closer we looked at the “form,” especially in the large poetry sections, the more it became apparent that
there was often no clear distinction between “form” and “content” and that the “meaning” was often dependent, at
least in part, on the specific word forms in use. This is axiomatic in literary criticism, the notion that the choice of
words and word order and poetic devices is “meaningful” quite aside from the overt and literal meanings. It was
equally apparent that the editors were not aware and that their alterations often savaged subtle poetic structures and
could not reasonably be called “corrections” of earlier errors but were in fact rather amateurish attempts to improve
a masterpiece that only served to, in effect, deface it.
This whole idea that the editing had been as thoroughly “Guided” or “Inspired” as most of the dictation
obviously was, eroded steadily as we looked more and more closely at the editing interventions which were visible
to us. It is the case that some corrections of previous errors were introduced in every version, but notwithstanding
that, based on typos and inadvertent copying errors alone, which compounded version by version, the more it was
edited, the worse it got. Quite aside from what we’d like to believe about the editing, the facts speak for
themselves when it comes to outright obvious inadvertent errors. There are hundreds of them, and the error rate
consistently increases, version to version.

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The explanation may be simply that the editors didn’t fix these typos because they didn’t know they were
there. They never thoroughly proofread the later material against the earlier, which is the only way I know of to
detect such errors.
When it comes to deliberate changes we find quite a number of patterns which raise serious questions as to
how much “divine” guidance was involved. There are a great many which are questionable. Now this is of course
a subjective evaluation to some extent, but the questions are raised and they need answers. Textual scholarship can
begin to provide those answers. (See Appendices V and VI)
In the sections of ACIM which are poetry, a change which disrupts IP or one of the other identifiable poetic
device offers us evidence that the change was not guided, especially when that change is stylistic, such as “which”
changed to “that” with no overt change – or correction – of content. In the majority of cases we don’t have a clear
background poetic structure, so evidence from poetry is not available. But we still have a vast number of editorial
alterations which appear to effect only style, not content, and the questions are raised “just what error is being
corrected, by whom and why?”
It is certainly clear in some cases that Schucman made purely stylistic changes which the evidence suggests
were not from the “Voice” since they ruin poetic structures. This does call the other stylistic changes into question
where there is no clear evidence of a “dictated correction.”
One thing revealed by the earlier material is that the editing was assigned to William Thetford, not Helen
Schucman. By 1974 when the final and most substantial abridgement and re-writing was undertaken, Thetford’s
role in the editing had diminished to near-zero. Also, if Wapnick’s account in Absence from Felicity is to be
believed, the collaboration between Schucman and Thetford, which the Notes describes as vital to enabling the
Course to come through at all, declined and virtually ceased in that period.
When we look at
A) explicit instructions that the editing was Thetford’s responsibility, and
B) Schucman’s own comments about her difficulty in preventing herself from changing everything, even
though she knew she shouldn’t, in contrast to Thetford’s preference which she said was to “not change anything”
and given that
C) more and more it was Schucman and then Wapnick who did the editing, not Thetford, the hypothesis
arises, and finds substantial support in these primary source materials, that much of the later editing was not guided
by the Author or his explicit instructions at all, rarely involved a correction beyond perhaps fixing obvious typos

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involving bad spelling or grammar, and generally resulted in a distinct decline in clarity, accuracy, and precision of
meaning.
This is an hypothesis which needs a great deal more examination before being offered as conclusive, but the
evidence supporting this hypothesis is mounting. The only way to discover if this is true or false is to thoroughly
revisit each and every editing change, not just to merely identify them, but also to evaluate them with the best tools
of textual scholarship available.
While it is impossible to state proportions until all the evidence has been carefully sifted, it is clear that there
are many hundreds of “editing interventions” which are simply typos, are certainly not the result of any divine
guidance, and which need to be fixed. There are also a number which are highly questionable and there are also
some which appear as genuine dictated corrections. This is true of every version.
At the very least it is obvious that it is essential that the evidence not be suppressed and that it at least be
made available to anyone who cares to check for himself.
Equally obvious to me and those who have taken up the challenge, it is a huge job and if left to amateur
spare-time volunteer labour it will be many years before the job is completed to any satisfactory standard, if
indeed, amateurs ever can complete it to any satisfactory standard.
We have, for instance, had both the HLC and the Urtext available for seven years, the last several of which
have not witnessed any further lawsuits or injunctions interfering with scholarship. But we still don’t have a
thoroughly proofed copy of the Urtext. It is not a difficult job; it’s just a large one and requires either several years
for one person working on it in spare time or a coordinated effort of many people. I assumed back in 2000 that
someone would quickly do this proofing. When I saw, a few years later, that it was not being done, I undertook to
proof the HLC myself, a project which took three years. Only at the point of completion did I discover that, quite
secretly, others had been proofing that document too. This is an example of the waste involved in the duplication
of effort as a result of secrecy.
The addition of even a modicum of coordination and openness would have allowed for a combination of
efforts, rather than a wasteful duplication, and the result would have been a better quality output much more
quickly. Certainly if I’d known others were proofing the HLC and would make it available, I’d have busied myself
with the Urtext.
I mention this to illustrate just one of the difficulties that arises due to lack of any coordination. Sure,
coordination has some “costs” but it has huge benefits, and disorganization has no benefits and even larger costs.

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One likely justification for some of the resistance to the publication of the Notes is that it does contain some
rather personal material. Not much, but some. In this compilation there is at least one example of personal
correspondence which shows up, almost certainly due to a clerical error, where chapter 20 should be. The material
in question has nothing to do with ACIM at all. Some of the early material involves discussions about sex which I
can readily understand the Scribes not wishing to make public as long as they were alive. While the omission of
this material obscures the fact that Jesus had a lot to say about sex, and that it was very compassionate and tender
and sensitive, the fact that much of it arises in the context of personally specific relationships does suggest it was
not intended for immediate publication in that form as part of the Course. By the time the editing was finished, the
substantial and to my mind extremely valuable discussion of sex is almost entirely removed.
The Author’s instructions where that Thetford should make decisions about what to include or exclude and
that anything related to a specific relationship was not intended to be part of the Course but was rather private
material. Although the word “notes” is used in the dictation, I think it is clear that the meaning, in context, of that
word is really “the course proper” which at the time physically consisted only of Schucman’s “notebooks.” The
statement cannot reasonably be construed as an instruction to remove pages from the notebooks, nor can it be
construed as a prohibition on separate publication of the material. The point here is that the “dictation” included
both “The Course” and other material which was not part of the Course proper. To derive from that instruction, as
some do, that it means the non-Course material should be kept secret in perpetuity, is to project into those a words
a great deal of meaning they cannot sustain. Thetford was given “discretion” and guidance on how to edit the
material. He wasn’t being handed restrictions or prohibitions on sharing “non Course” materials. In any case,
Thetford isn’t around to ask, there are too many copies already circulating for it to be possible to keep it secret, so
it’s become a moot point.
I agonized for weeks over how to handle this “sensitive” material. The editing instructions are that while
Thetford should make the decisions, nothing pertaining to specific relationships should be included. It did not say
this should be suppressed in perpetuity however. Given the age of the material, and that the “specific persons”
involved passed on many years ago, the hazard of personal embarrassment which could justify withholding such
material is no longer a valid concern. Besides, my job here is not to “edit” the material but to “transmit” the
material and the continuing work of “editing ACIM” can’t be carried out properly by anyone if I proceed to censor
what they get to work with. And then there is the fact that no matter how reasonable any decision to hold anything
back might be, if I hold back so much as a page, there will be howls of protest that once again the genuine ACIM is
being hidden. So many times in the past ACIM material has been suppressed with no legitimate reason at all,

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while the claim was made that there was a legitimate reason, that no one can make such claims with much
credibility anymore. The boy has cried “wolf” once too often. Besides that, I can’t make this material secret
anyway. There are others with copies and anyone seriously interested can go to the USCO and inspect it. So any
attempt to keep some of this material secret is doomed to failure ultimately and would only generate needless
controversy in the meantime. Finally, I can’t “censor” it without reading it all, and since those with the transcript
won’t give it to me, that would take months. That would delay this material getting out for months, and that is a
very high cost indeed. I’d just become one more person barring the gate to those who sincerely wish to study this
material. For what benefit? None.
To conclude this section, I must make some reference to that body of opinion which holds that the Course as
published in 1976 was flawless and exactly the way the Author wanted it. I am aware that the view is widely held.
The view is also widely held and oft repeated that it was “virtually unchanged” from the original dictation. The
latter, as a statement of fact rather than of belief, can be shown beyond any shadow of any doubt to be quite false.
I need not comment on the problems of holding as a belief that which can be proven to be factually untrue. I need
merely refer you to the Flat Earth Society and its chronic credibility problems. The former, that idea that all
changes were divinely guided, as a statement of fact, is also quite unsustainable. There are simply too many
changes that are too obviously inadvertent typos for this view to have any credibility. There are also changes
which appear to be intentional and for which a case can be made that these do in fact reflect the author’s intentions.
There are changes which are, in my view, almost certainly genuine corrections.
I believe the textual evidence is conclusive that the “editing” was done with a lack of thoroughness, a
complete lack of proofreading, and considerable disregard for explicit editing instructions. It shows inadvertent
errors by the hundred, questionable stylistic modification by the thousands, and a significant number of genuine
corrections. I base these conclusions on the examination of a thousand or so editing changes, which represents
only a portion of all the editing changes. No one even knows what they all are, let alone has had an opportunity to
carefully consider them all.
The “historical importance” of this material, then, and of this moment is that the opportunity is now
presented to do that work and subject any and all “beliefs” and “claims” about the editing to a thorough,
meticulous, rigorous, and careful scholarly analysis the result of which will be an ACIM Text far closer to the
Author’s intent than anything currently available.
Finally I want to state that any implied criticism of previous work on ACIM must be understood in context.
I understand that Schucman and Thetford and later Wapnick did the best they knew according to their lights at the

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time and in no way am I suggesting they should have done differently or that I would have done differently in their
shoes at that time. There are no “accidents” and everything happens for a reason. This recognition that we must
suspend judgement and temper criticism doesn’t mean, in my view, that we should deny facts or make up flattering
falsehoods rather than directly address some awkward truths. I do document “mistakes” and the most common is
the simple typing mistake whereby the wrong word shows up in ACIM and never got corrected. I’m not
documenting “sins.” The objective here is to be honest about what was a mistake and facilitate the stated will of
the Author: “Whenever possible, I will correct retroactively.” There are obviously reasons why it was not possible
in the past to correct all scribal errors. This is not the place to try to document and explain those reasons. This is
the place to note that it is now possible to undertake the work of retroactive correction. There are people willing to
do it now.
The “mistake” was not that of going to press in 1975 with an imperfect product. Given the lack of resources
available to Schucman and Thetford at the time, and their deteriorating relationship, it might have taken them many
years to get this material up to snuff if they could, in fact, overcome their fears sufficiently to improve on it at all.
Given that with each attempt to “edit and correct” due to a lack of proofreading the problems just multiplied, we
can be thankful they stopped editing and went to press as quickly as they did.
If there was a mistake in my view, it was the failure to be completely honest and open about the process and
its limitations, along with the presentation of the myth that there were far fewer changes and editing interventions
than there really were. But that failure has its origins much earlier and Schucman and Thetford can hardly be held
responsible for social conditions which made it unsafe for them not just to be open and honest about sexuality, but
to even acknowledge they were involved at all with ACIM, or indeed spirituality at all, so long as they were
Psychology professors.
ACIM was born in secrecy and surrounded by quite understandable fears in a fear-filled age of sexual
repression, homophobia, anti-communist witch-hunts, rabid anti-religious secularism, equally rabid sectarian
fundamentalism and mutually assured destruction in the aftermath of a genocidal nuclear world war. Unfortunately
the “secrecy plague” has proven contagious, and the years of lawsuits were the perfect medium for its contagion.
Aside from squelching ACIM scholarship, much of what little was being done was forced underground and in
some cases does not yet feel “safe” to come out of hiding.
Let us just be thankful most of ACIM and the truth about ACIM has both survived and finally escaped from
the cloak of secrecy in which it has so long been hidden. There is no need to be afraid of the truth any longer, and
nothing but imaginary danger in telling the truth.

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The miracle which undoes the past mistakes in the present also releases the future. This is not the occasion
to lament – but neither to disguise – imperfections of the past. This is the occasion to celebrate the opportunity to
release the future from those errors.

4.2 Preliminary Assessment – first impressions


The importance of the Notes is manifold: it verifies the accuracy of the transmission of most of the material.
Where accuracy is in question and error suspected, it provides crucial evidence for clarifying whether we are
dealing with a genuine correction or an uncorrected editorial error in the many variant readings. The Notes do not
answer every question, but they do clear up many.
This is generally the case with historical research. While secondary sources can tell us much, they usually
leave some unanswered questions upon which only the primary sources can shed light. Information in secondary
sources is not always precisely accurate, and the primary sources can corroborate that which is accurate and help
correct that which is incomplete or mistaken.
The good news is that with most variant readings it is pretty much obvious what happened. Because there
are many such changes, there is a lot of work just to identify them and categorize them. Because many of them are
obviously inadvertent copying errors, a huge increase in the overall accuracy of ACIM can be achieved in a simple,
if large, undertaking. If we do no more than fix the obvious copying errors, we have rendered ACIM vastly more
accurate and authentic. As for the deliberate editing changes, many of those don’t seem at all ambiguous to some,
but there may be different viewpoints. Still, where it’s not unanimously obvious, the variant readings simply need
to be footnoted, leaving it to the reader to decide which resonates as truth and, indeed, which variants don’t matter
at all. Many variant readings are simply editing for style with negligible impact on overt meaning. The importance
of these is thus relatively less than those which do change or add meaning.
I’ll repeat, I have not read the whole of the Shorthand Notes. I have sampled a few hundred points which
were of particular interest. Those included some “problem areas” in the Urtext material where I suspected a
copying error. In some cases that is exactly what I found, while in others I was pleasantly surprised to note how
faithful a copy the Urtext actually is. As a “transcript” of the Notes, the Urtext is mostly actually reasonably
accurate. It is not perfect and needs proofreading but as a first pass at a transcript, it’s good, I’d guess about 95%
accurate. The main transcription challenge is in the first chapters of the Text volume where significant blocks of
material in the Notes did not make it into the Urtext. In many cases this is because the material was “personal” in
nature and not intended for the Course at all.

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Remember, this assessment is exceedingly preliminary and fragmentary.


In the first chapters some of the differences are truly staggering, however. There are at least two missing
miracle principles buried in “omitted” segments. The Notes reveal a conversation between Schucman and the
Voice which alternates between authentic ACIM dictation and what can be considered “private” conversations
about points of personal concern to the Scribes. Interspersed in those “private” dialogues are bits and pieces which
did make it through all the editing, and bits which I suspect should have, but appear to have been overlooked.
There is also a truly beautiful homily on sexual guilt, sexual love, and homosexuality which was omitted tragically.
Routinely one comes across beautiful, stunningly grand lines which sound totally authentic but which never made
it into later versions.
The Notes contain both “dictation” and some material which is clearly Schucman’s own original
composition. The difference between the two is usually instantly obvious, especially where she is trying to write in
Iambic Pentameter. This provides powerful evidence that the theory that ACIM was in any way Schucman’s own
original composition is mistaken.
Much of the “private” material, although readily recognizable as not part of the Course proper, is a priceless
supplement as it provides context, examples and case studies of the points being introduced to the “Course proper.”
The usually informal dialogue between Schucman and Jesus offers an insight into their relationship and the
personalities of each which simply does not appear elsewhere. While its omission from the “Course proper” seems
warranted and appears to have been explicitly instructed, it’s publication as an interpretive supplement can be
exceedingly useful. Some of it already has been published by Wapnick in Absence from Felicity. See Appendix
IV.
There is new material here, exactly how much I do not know, which some ACIM students will find to be of
value.
So far except for the extensive discussions of sex, I’ve found no dramatic revelations which are likely to
profoundly change anyone’s interpretation of ACIM. Nor is there any evidence I’ve seen to suggest that Schucman
was taking dictation over the phone from the CIA, or any other such fraud or hoax theory. However, more in-
depth forensic analysis, including handwriting and marginalia analysis, will clarify these exceedingly preliminary
conclusions on that front.
It is hugely significant in itself that it is now possible for that kind of work to be done on this material. All
the suspicions about deep dark secrets hiding in these pages can be dispelled.

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The Notes material also can make a major contribution to clarifying the history of the Course’s origins. I’ve
spoken before of the Scribes’ fears, subsequent secrecy, and observed that this was both understandable and quite
justified at Columbia University in 1970 – there really was some hazard to their professional careers. It is argued
by some with some good evidence that a story was “tailored” to maximize the Course’s public acceptability. That
“tailoring” included the notion that Schucman was an atheist, something she insisted on affirming, but which her
interaction with Jesus in the Notes resoundingly refutes. She was a deeply spiritual person of great faith and
considerable religious devotion. This suggested “cover story” also included the notion that there had been very
little editing of the material, a story which we know is untrue. Perhaps the resistance to the release of the Notes
requires no more explanation than the fact that its publication would shatter the cover story.

4.3 Credibility
The potential for ACIM to finally be taken seriously as either or both Great Literature and 20th Century
Scripture is advanced hugely with the availability of this material. ACIM is the single largest example of
continuous Iambic Pentameter. Its literary style is “stratospheric” in Robert Perry’s words. Whoever wrote it
deserves to be ranked with the likes of Homer, Shakespeare, the Psalmist, and Milton. The depth of theological
thought is among the most profound … I’d say the most profound I’ve ever seen … ever penned in any language.
The sheer grandeur of the material will earn it a place in Literature departments, in Religious Studies departments
and perhaps beyond. There is material here which will interest linguists, philosophers, and psychologists as well.
To date ACIM materials have rarely found their way into the classrooms of reputable post-secondary study due to
the authenticity controversy which has surrounded the material as it has previously been made available in editions
whose accuracy falls well below the minimum acceptable standard.
No university is likely to put any contemporary book on any curriculum if the University Bookstore and
Library can’t find copies in print which have a modicum of scholarly credibility and a reasonable claim to accuracy
and authenticity. While the Bible suffers from an uncertain provenance and known inaccuracies, these problems
can’t be fully remedied. However, to the extent they can be, academic Biblical scholarship has remedied those
problems. You can buy copies of the Bible which are as accurate as scholarship can make them and do not suffer
from false and incredible claims of accuracy. Were that not the case, were no serious effort made to produce a
Bible that is as true to the most reliable sources as possible, academic study of the material would be simply a joke.
What is unconscionable in an academic context is the suppression of the most original extant primary
sources. I do mean “unconscionable.” You cannot make a claim to “virtually unchanged” while both holding and

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suppressing the primary source materials which alone can authenticate – or falsify – your claim. You simply invite
scepticism and rejection by doing that. No wonder ACIM is generally viewed today as highly suspect in some
quarters. The extreme lack of truthfulness surrounding its early history, the suppression of primary sources, and
the notorious lack of accuracy in most editions currently in print provides the objective outside observer, never
mind the sceptic, with good reason to be dubious about ACIM.
The first thing a scholarly academic approach involves is the primary scholarship of authentication and
verification … test the claim to accuracy as best you can. By withholding the means by which that authentication
can be done, you simply renounce any claim to credibility.
Academic credibility and study is not the be all and end all of ACIM scholarship, certainly, but when
achieved it will trigger a revolution in acceptability and legitimacy for this material.
Availability of the Notes for authentication is the first step in overcoming that hurdle and bringing ACIM
from a suspect fringe phenomenon into the mainstream of Western culture where it most certainly belongs.
Needless to say, there are many other steps required, all of which are enabled by the availability of this
material. Of course we need more accurate transcripts. Of course we need complete lists of variant readings so the
full editing history can be accurately told and critically reviewed. Of course we need to find and correct the
inadvertent copying errors of which there are some thousands known to us already, with perhaps as many more as
yet undiscovered.

4.4 Summary
Beginning with the release of the HLC there have been debates as to “which version is best” which have
reminded me often of how sports fans will claim this or that rival sporting club is “better” than another. There has
been similar passion, conviction, and complete lack of any rational basis for the fan loyalty to versions, which is
not to say that one or the other might not in fact be better for a given purpose.
The “perceptual error” here I feel is in viewing these versions as involved in a rivalry whereby one must
displace another, rather than what I feel is far more accurate, that these versions are complements, each of which
gives us useful information about what all of them were mistakenly claimed to be, but weren’t, and that is the
“authentic dictation.”

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I believe what the Notes reveals with minimal ambiguity is that all the versions involved a process of
Receiving and then Correcting and then Copying and then Fussing with the material through which several things
are obvious:
1) By far the bulk of the original dictation was correctly transmitted with minimal modification.
2) A great many inadvertent copying errors and omissions inevitably crept in at each copying, most of which
have never been identified, let alone rectified, due to lack of proofreading.
3) The Author’s instructions for editing and correcting were imperfectly followed, especially that instruction
that Thetford was to be given responsibility for the editing. The result was that Schucman’s documented tendency
to obsessive and excessive editing combined with her own fears of some of the contents, led to modifications of the
material which are far more suggestive of “Schucman’s fears” than “Jesus’ instructions.”
4) Notwithstanding these difficulties and the progressive accumulation of inevitable copying errors from
version to version, some genuine scribal errors were identified in each pass and corrected. Every version is
therefore a “witness” to the “authentic” dictation which is not always identical with the “original” dictation. The
“original” dictation did have errors, and many of these were subsequently corrected. By carefully examining each
change from version to version, and correcting the editing errors, the result can be a version of ACIM which is far
closer to what the Author really intended. The Notes can inform that process of “authentication” and in many
instances help us determine what is a mistake and what isn’t, but they are not the ultimate goal. The ultimate goal
is to compare all versions and extract through the tools of scholarship the reading most likely to be authentic. Each
version has something to contribute to that undertaking.
5) The task of “editing and correcting” ACIM is far from over. We now have, however, the basic raw
materials without which that task could not be seriously undertaken.

5 Toward a Critical Edition of ACIM


5.1 The Next Step: A “Catalogue of Variant Readings”
The availability of The Notes makes it possible to produce an edition of ACIM which can finally, and for the
first time, honestly and truthfully claim to be authentic, authoritative, definitive and accurate. Those claims have
been made many times in ACIM history for many truly questionable editions. I see little benefit from producing
yet another deeply flawed, unprofessional, edition of ACIM. It is time for a first class product, and really anything
less is a serious disservice to the Course.

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Now we have all the truly critical ingredients necessary to produce such an edition.
Without the Notes, scholarship could never really be sure that what we were quoting from “the book” was
really the most accurate representation of the original available, or was some copyist’s typo. Not only can we
determine that now, we can be comforted that at least in the later material, most of what we’ve seen before is
accurate. In some senses this is the most important ‘discovery’ revealed in the Notes: that most of the material is
highly accurate indeed!
With the Notes, scholarship can now go to work and clean up this material competently in the manner it so
richly deserves and produce an edition which has genuine credibility, genuine purity, and genuine integrity rather
than merely exaggerated claims to those previously unattained ideals.
And herein lies a challenge to the “ACIM Community.” Can we do it? We’ve always had the excuse before
that the lack of the Notes made the task impossible. The need is clear, the excuse is gone, and the means are at
hand.
This is not the end of the story, it is not even the beginning of the end, but it is perhaps the end of the
beginning. ACIM’s true origins have finally emerged from the clouds of secrecy which have so long limited the
accessibility and influence of this material.
The next chapter of ACIM’s history will be, I hope, maturation into a more scholarly approach. To date
genuine “ACIM Scholarship” has been almost entirely amateur. While some stunningly good work has been done
by unpaid, under-resourced volunteers, spare-time volunteer work is hobbled by limited resources of every kind
which scholarship depends upon.
A “Critical Edition” is the starting point for all contemporary secondary textual scholarship. Whether you
are studying the Bible, Shakespeare, or the Koran, you start with one or more printed copies of that book (or these
days, possibly e-texts of the book) which are of very high quality, which are very accurate, which take into account
variant readings in a credible and informed and informative way where original sources conflict.
It’s pretty hard to study any “text” without an accurate copy of it!!! To me this is not a complicated notion,
yet the importance of it has certainly not been widely recognized.
The production of “Critical Editions” is the province of primary textual scholarship. It establishes what the
genuine text is, by sifting all the original sources carefully, and evaluating variant readings. In Biblical Studies, for
instance, primary scholarship involves people poring over ancient manuscript fragments in the ongoing work of
honing and refining such products as “The Greek New Testament.” The primary sources for that work are a

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handful of the oldest complete manuscripts available and thousands of ancient manuscript fragments each of which
has to be read, recorded, catalogued and compared with all the others. Where there are variant readings, and in the
New Testament there are many, primary scholarship tracks the genealogy of each manuscript, to establish the
oldest and the most reliable reading based on evidence. It is a very complex and sophisticated undertaking which
closely resembles forensic science in criminology at some points. In the end what emerges is the best guess human
skill can make as to the most likely original reading after sifting all the evidence and carefully considering all the
options.
The secondary scholar who will read the text and study its meaning and interpretation naturally wants the
most accurate, original and authentic copy of whatever text he is studying. Can you imagine the frustration of such
a scholar who, after making a stunning new discovery of a hidden meaning in a passage should learn that it was a
typo he was interpreting? No “interpretation” of a text is very likely to be any more accurate than the text being
studied. Where there are errors and omissions in the text, the interpretation must almost necessarily suffer some
loss in quality from these which can range from trivial to severe. But really, we want to clean up even the trivial
errors. A small spelling mistake is the most trivial of things, but still, when we notice these we clean them up.
There’s an old joke about the monk who, upon discovering an ancient original religious text, cries out “Oh
no!!!!” in dire distress upon finding that the word “celibate” was a copying error; the original authentic text had
said “celebrate.”
That is a relevant – if extreme – fictional illustration. Rarely do copying errors introduce distortions on that
scale, but they frequently do introduce distortions and of course we want as few of them interfering with our study
as possible. Do we really need to debate whether an accurate copy is better than one full of typos?
A “Critical Edition” of ACIM must come before we are going to see much in the way of serious academic
institutional interest in the material. In principle it is not a difficult task, when compared to primary Biblical
scholarship.
Unlike Biblical scholars, we do have original source material, it is generally quite legible and very nearly
complete, and we don’t have as many variant readings resulting from centuries of copying errors. We have at most
six variants, I think, and in most cases there are only two and in most of those cases there is an obvious explanation
and it’s often just a typo.
There are two stages of basic scholarship required before a Critical Edition: 1) the production of “e-text
replicas” of each version and 2) the production of a “Catalogue of Variant Readings.” We can generate fully
accurate “e-text replica” computer text files of each known version with no more difficulty than copy typing and

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proofing any printed or handwritten page. In the case of the Notes, there are some legibility issues and there are
some variant readings within that manuscript itself, but these are relatively few and mostly quite minor. I don’t
think they present any insurmountable problems. It’s just that there are a lot of pages.
Given accurate replicas … and by replica here I mean a computer text file that reproduces the original paper
document character for character, with ZERO editorial correction of any kind … computers can then generate lists
of every single difference between one version and another in a matter of seconds.
Do that with each version, compile them together, and then you have a complete list of everything any editor
changed, accidentally or intentionally, at any time. Anything that was ever changed can be given a complete
editing history, a list of every variant in every version.
This is mostly really nothing more than a large clerical task of identifying and cataloguing, most of the hard
part of which is actually done by a computer. A computer can generate lists of differences between two e-texts. If
the differences are relatively minor, most word-processors can do it.
Those complex edits will require human literacy skills to recognize and track, but again the skill level
involved is that possessed by any high school student with good marks in English. Fortunately there aren’t all that
many such really thorny variants.
We could for instance, without going past the skill-set possessed by high school grads, produce a “common
text” consisting of everything that all versions share with no changes and simply note each instance of a variant
reading in any other version as a footnote.
That, in itself, would provide the reader with an enormously useful reference. You’d know at a glance
where there were variants and exactly what they were. You’d have both the complete ACIM canon and a de-facto
Catalogue Of Variant Readings in a single volume.
If we did no more than fully document the editing, making each editorial intervention clearly obvious, which
is the “Catalogue of Variant Readings,” we would have gone a very great distance toward the goal of an “accurate”
ACIM reflecting the Author’s original message. And there is nothing in that task that requires judgement or
analysis or debate. Phrase by phrase, either two versions are the same or they are not. If they are not, record what
each one says. Period.
That’s it! The high level textual scholarship enters at the stage of evaluating the relative quality of the
variants. There is relatively little difficulty in simply identifying the variant readings, except in those few cases
where we have legibility issues making it uncertain what words are really on the page.

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The data-set needed for that would be the starting point of the second stage, a “Critical Edition” which
would apply a much more sophisticated set of scholarly skills and tools to the job of evaluating those variants to
determine which is an error, which a correction, and which is indeterminate. Among the skills needed is that of
poetry analysis because we often find clues as to “most authentic” from such indirect analysis.
The added value of the “Critical Edition” over a simple catalogue of variant readings is in the scholarship
and research invested. When competent scholarship goes to work on such variants there usually emerges a very
strong case for one, as opposed to another, or at least two strong cases with clearly distinguishable rival merits.
This work is very useful for subsequent textual scholarship. Without it, each scholar, at each variant, must make
his own determination of validity. It is useful for that scholar to have at his fingertips the research of previous
scholars into that very question. He may not always agree with their findings but his own findings will be
informed by, and thus be the better for, having access to previous research.
In ACIM most of the variants are inadvertent copying errors of one sort or another, and they can be simply
fixed and documented. While even the most trivial of editorial interventions such as fixing a spelling error should
be documented in the name of thoroughness and rigour, not everything needs to be footnoted. A footnote is
distracting and can be reserved for significant information. While “significance” is always somewhat subjective,
mere spelling corrections probably aren’t significant for more than a very tiny minority of readers. An appendix
listing them would suffice.
Where the change was intentional you have several choices. If it is an obvious mistake you correct it, and
document it. If it is not obvious whether it is a mistake or a correction, you select one of the versions and include
the other in a footnote. You can always choose the oldest or always choose the newest, or flip a coin. It doesn’t
matter a great deal so long as it is reasoned and both consistent and documented.
This leads into methodology, or “production values” and while I don’t want to spend too much time on that
topic, a few things need to be said. You need a “methodology” just to define “obvious mistake.” Some things may
be “obvious” to me but not to you. What is “obvious” anyway? A scholarly methodology for a Critical Edition
needs to be carefully thought out and consistently implemented with thoroughness and rigour. This is not a job for
the whimsical musings of amateurs or dilettantes. Credibility is at stake, the highest standards must be set. In no
way is any decision regarding any variant reading ever to be made according to subjective whim. In no way is any
change of any kind made to the material without persuasive evidence that there is an error to be corrected. And in
no way is any alteration of any kind to be made without thorough documentation. We are not talking about a
“personal interpretation” or subjective selection among variant readings. We are talking about a systematic,

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methodical, rigorous, thorough, evidence-based scholarly analysis as the means for selecting among variant
readings.
We are most especially not talking about another edition of ACIM which claims to be what it is not. We
have quite enough of those already.
In the case of ACIM a basic and common methodological model is strongly suggested. It’s called the
“eclectic” model. We have multiple sources, they are each different in some parts, we have a list of variant
readings between our sources, we know the chronology, we then apply scholarship to determine which of the
variants is most likely the Author’s intended reading. If we can’t make such a determination then we have a
“method” for dealing with that too. Generally it would be to take the oldest, where that is known, and with ACIM
we generally know the relative age, so there’s a simple way of doing it. You could as methodically take the
newest. And of course you include the other in a footnote.
The result then is ‘eclectic’ because it draws from multiple sources, using the reading from whichever one
has the strongest evidence in favour of its authenticity. In the case of ACIM each of the versions will contribute
some of its own unique readings, no single version is always the best.
This is a “scholarly undertaking.” While the bulk of the labour required is that of copy-typing and
proofreading which requires no skill beyond literacy, once the Catalogue of Variant Readings is generated, the
work of evaluating and selecting among the variants requires a high level of skill in critical textual analysis. At
least. It also requires some familiarity with current academic and scholarly practices in textual criticism.
Subjectivity and whim is not “scholarly evidence.”
5.1.1 What is Scholarship?
Let’s speak for a moment about what “Scholarship” is for those who don’t have an academic background.
The words “scholar” and “student” can be used interchangeably much of the time. The word “scholar” has
come to mean something like a “professional student” or one who studies in a careful, methodical, rigorous manner
and who invites peer-review of his work. To approach something in “scholarly manner” is much like saying
“scientific manner.” Both involve the application of very similar “methodology” to develop relevant questions,
discover useful evidence and test it and establish what conclusions can logically be derived from it and then subject
the whole enterprise to peer review.
Both are public, open, activities undertaken by communities in a broad collaboration in the name of the
discovery of truth.

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The first thing a scholar or scientist needs is a good library which encompasses all the major and preferably
most of the minor published material relevant to the subject matter. There are hundreds of books in print on
ACIM, many of which are valuable and contain some scholarship. Few individuals are in a financial position to
build such a complete library with their own means. Few public libraries contain more than a tiny subset of the
ACIM literature base.
The second thing scholars need is access to each other, and for centuries that has involved “Academic
Journals” in which they can publish their findings for other scholars and through which high-level peer-reviewed
debates of important issues can take place. While scholars are individuals, “scholarship” is done by “communities
of scholars.” As Harold Innis put it: “new knowledge is created by two or more minds following up trains of
ideas.” 16 The conversation, the interaction, the back-and-forth between colleagues both invigorates the scholarly
enterprise and just as importantly minimizes errors. Almost by definition it is usually easier to spot others’ errors
than one’s own. If I made the mistake it’s often because I didn’t know it was a mistake. Two heads are better than
one.
And like everyone, scholars need to eat. If we can’t pay good scholars to do good scholarship, our supply of
good scholarship will necessarily be limited to what the scholars themselves can afford to subsidize themselves.
Those who devote their primary energies to ACIM scholarship almost by definition are not putting much effort into
making money, which creates a double bind. To do the work you need to put a lot of time into it. To put a lot of
time into it you need at least some money. The time you put into ACIM is time you take away from making
money. As a companion to the study of ACIM, there needs to be a fund-raising enterprise to generate the financial
resources to sponsor good scholarship.
Historically, scholarship was funded by wealthy patrons, governments, and religious institutions. In more
recent times secular universities and commercial enterprises who can profit from the work of scholars have taken a
leading role. In the field of Biblical scholarship, which is perhaps the most relevant example for our purposes,
some of the best work is done by the Bible Societies which do three vital things: 1) They raise money for the
purpose of making more accurate Bibles more available to more people, a cause which many Christians support. 2)
They identify the needs, whether those be for translation, primary scholarship, secondary scholarship, etc., based
on the interests of their funding community, and 3) they pay good scholars to carry out the projects they identify as
important.

16
The Bias of Communication, University of Toronto Press, 1952

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Bible Societies are not necessarily managed by those who do the scholarship, although there is generally
some overlap. In the same way a modern university Board of Governors will include many non-academics.
In the field of Biblical scholarship, of course, there are major educational institutions with libraries which
provide many of the necessary resources. This does not yet exist for ACIM Studies. There is as yet no ACIM
institutional presence, even as a minor subject of research, at any university.
There are three elements of great importance to doing scholarship which are simply not available for ACIM
at the present time: 1) a library, 2) a journal, and 3) a funding source. Every individual scholar is on his or her
own to find resources, find and establish communication with colleagues, and finance it all out of his own pocket.
This necessity restricts and limits what can be achieved.
In my own work on ACIM I’ve spent inordinate amounts of time simply tracking down source material of a
kind I could find in minutes in any Church College library were my topic related to the Bible instead of ACIM.
And then I usually can’t borrow it, I have to buy it. There are no “central” information exchange points for ACIM,
there are instead hundreds of small, disparate communities, each with its own unique oral tradition and treasure
trove of ACIM history, which, unfortunately, often don’t talk to each other or even know of each other’s existence.
This means I find it difficult to gain access to the work of others and I find it difficult to share with them my own
work.
I know for a fact this experience is replicated many times over wherever individuals are led to undertake
serious scholarship on ACIM. The sheer practical difficulties do not always prevent their doing good work, but
they almost always limit the amount they can do and perhaps more tragically, reduce the quality of what they do,
since “quality control” is one of the main functions of “the community of scholars.”
In time there will be chairs of ACIM Studies at important universities. There will be schools offering
credible academic degrees in the study of ACIM just as there are for the study of other Great Literature and
Scripture. The time can be massively shortened if a good Critical Edition of ACIM is published.
To the maximum extent possible, with the resources available, these basic scholarly supports must be
created.
5.1.2 A “Virtual Library?”
One thing that would be exceedingly useful, and quite possible with modest resources, is the creation of a
“virtual library.” This could be a website which would contain the books either or both as scanned image files or,
more useful yet, searchable computer text files. Aside from the labour of putting the material “into” the library,

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there are copyright issues of course since a great deal of the material we’d want to have is currently in print and of
course is copyrighted.
It is my guess that most copyright holders would not object to the material being put into such a library if
they could still get paid for the use of it. A Virtual Library could be constructed so that it was available to
members only, and members would have to pay a nominal “royalty fee” to access material. Alternatively the basic
library membership fee could be used to “buy” the rights to put the material in the library from the copyright
holder. I expect most copyright-holders would have no insurmountable objections to such an arrangement. They
don’t currently have objections to having their works in public and academic lending libraries where anyone can
view it for free.
While the potential size of readership on the net can be vast, in a members-only website, the number of
actual viewers would not only be rather modest when compared to any large public library, it would be known with
certainty.
I don’t think such a library would attract millions of patrons. Initially it might just be dozens of more serious
ACIM scholars. The value to scholarship in general and its members in particular, however, would be enormous.
Especially with ‘searchable’ text and a decent search engine, a large body of literature could be scanned for
keywords and proximity combinations in seconds, allowing researchers to identify literature and research relevant
to their own work whose existence they might not otherwise even suspect.
The biggest trick is, I think, that at the least we’d need to pay a librarian/webmaster to create, update,
maintain and administer the system. It’s not entirely impossible that volunteers could be found to do it, but the
work of organizing volunteers for such a task is often greater than the work of doing it yourself.

5.2 How to do a Critical Edition


So far we’ve discussed why a Critical Edition is needed and what a Critical Edition consists of and we’ve
reviewed some of the primary ingredients needed to make one. In this section we’ll get into implementation
details.
In Biblical Studies there are two common kinds of Critical Editions of ancient texts, those produced by
individual senior scholars and those produced by panels of scholars. The latter are far more influential and
generally better and the reason is simple: two heads are better than one so they have fewer errors and draw from a
broader range of expertise.

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From a “Catalogue of Variant Readings” any individual who so wishes can produce his own Critical
Edition. What would be far more useful to academia and the ACIM Community as a whole would be a Critical
Edition produced by a panel of scholars.
It will be easier, faster, more fun and much better in the end.
One possible model for the basic organization of the work is to have each member of the panel tackle a
different portion of the material. That scholar looks at all the variants in his section and ranks them, very quickly,
as one of three or perhaps four kinds: 1) obvious typo, 2) probably typo but uncertain, 3) probably correction but
uncertain, 4) obvious correction. This is just an example, the scholars themselves can come up with any ranking
scheme they find suitable.
Then the scholars exchange their work and each quickly reviews the work of the others noting any
disagreements. In our example those rankings which are unanimous are done. All those which are not unanimous
get much closer scrutiny.
At the end of research, study, discussion and examination of those which were not initially unanimous the
vote happens again, and in most cases I fully expect the further research will have yielded unanimity.
At the end of the process most variants will have been dealt with very quickly, and the panel will be
unanimous. There will be some left over where there is no unanimity. The panel can proceed to further discussion
in the quest for consensus or simply leave these for future scholarship to tackle, document its inability to reach a
conclusion, note the differing arguments, record the vote and move on.
I am reasonably sure there will be few where a consensus cannot be achieved.
To summarize that technique: each scholar on a panel independently ranks each variant, where there is
unanimity, it’s done. Where there is not they discuss the differing views and will sometimes, usually I hope, come
to a consensus. Where they cannot, they simply move on and leave that variant rank unresolved, while
documenting it fully.
These lists are then published for public comment. There are several reasons for this. The first is simply
error detection. The more eyes examining the material the more likely it is that any mistakes will be quickly found
and corrected. The second purpose is simply openness and transparency, a necessarily for the scholarly
undertaking. The ACIM Community is in a new era, the Age of Secrecy is over.

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The vast majority of variants are not controversial and will be resolved quickly and easily in this manner.
No matter how many are not resolved, the resultant consensus will be a vastly more accurate and useful edition of
ACIM than anything existing today.
The end result of this will be different than the “Catalogue of Variant Readings” edition in which variants
are just listed. The “base text” will be the consensus text including the consensus variants. All variants will be
documented, either as footnotes, end notes, or as an appendix. Unresolved variants will most certainly be
footnoted with the majority text being noted where there is one and where there is no agreement at all, the oldest
text being included and all other variants noted. The panel may, of course, choose some different “default” option.
The result is a very accurate edition whose imperfections and uncertainties are perfectly obvious to the
reader. The only thing worse than a mistaken reading is a mistaken reading that is mistaken for a certain reading.
Where the reading is uncertain, the reader must be informed of this.
5.2.1 The Tricky Parts
There are two “thorny” questions which will arise before we get beyond the discussion stage. The first is
who should be on the panel, how should they be selected and by whom, and who is responsible for and ultimately
the owner of whatever they produce. This relates to the question of how this can be financed.
This is the kind of project, were we talking about the Bible, where an approach to any of the many national
Bible Societies or their federations with a request for sponsorship and institutional support would be an obvious
step. Given that there is no analogous “Society” for a Course in Miracles, I suppose we are looking at the need to
create an organizational umbrella to draw together the needed resources, human, material, organizational, and
financial, to make this happen.
Alternatively, any collection of two or more scholars who felt called to spontaneously collaborate could
simply do so. I see nothing standing in the way of individuals voluntarily joining for this purpose. With an
“organizational umbrella” such scholars could expect a great deal more support and access to essential resources
they are unlikely to be able to provide for themselves.
The second “tricky part” is the presence of “deeply held beliefs” on the part of some people concerning
certain versions. For instance, the 1975 abridgement is still being falsely advertised as ‘virtually unchanged’ and
there are still people who believe that it was created by divine guidance and every word and comma is exactly
where Jesus specified it should be. Such a view depends on not taking note of the hundreds of obvious typos, but it
is not that simple. Where we have extensive re-writing from one version to another, as we frequently do in the

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early chapters, there are three somewhat different interpretations of that re-writing possible … at least three I am
aware of.
One argument is made that some of it can be fairly described as Schucman’s fears getting in her way, her
fear of the material leading her to wish to soften a clear and even strident statement about the supernatural in
ACIM, leading her to violate her explicit instructions that Thetford was to do the editing and go ahead and change
things herself. As time went on the evidence is clear, Schucman changed more and more and Thetford had less and
less to do with it.
Another suggests that Schucman “tailored” the material for a particular audience, removing or softening that
which she felt might alienate that audience. I can think of little evidence to support this view, but it is plausible
and perhaps cannot be rejected out-of-hand.
Yet another argument is made that Schucman was “guided” and everything she changed represents a
“correction” and never her unwarranted interference.
The latter view is quite unsustainable overall, in my view, since there is just too much evidence of some
error being present in too many of Schucman’s interventions. But there is evidence that some of her interventions
do in fact correct previous errors and it is possible that some do so in a way which is not necessarily obvious and
for which evidence may not survive. We certainly cannot exclude the possibility that some rewriting was “divinely
guided.” It is certainly not the case that the “older form” is always the better one.
Where there are variant readings and there is no particular evidence to favour one over another, if they have
equally strong claims to authenticity on the basis of textual evidence, one could apply a rule in such cases to
always use the older, always use the newer, or always flip a coin. Each represents the biasing of the outcome
according to one or another historical theories of the editing. Was it “divinely guided” by and large or was it
mostly “quite human.” These two theories are in circulation with the bulk of the actual evidence supporting the
latter but many people still holding to the former and there is some evidence to support that view also. There is an
undeniably large amount of simple typing mistakes, and Schucman went overboard in her re-writing of things
many times by her own reports, but she also very clearly sometimes corrected earlier errors.
I’d offer as a general “rule” then that where two variants have an equal claim to authenticity the older be
selected, that we’d need evidence of genuine “correction” to evaluate any editorial change as a genuine correction.
This does reflect the bias that most of Schucman’s interventions are not divinely guided and are not genuine
improvements.

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Where a change does alter the meaning however, we absolutely have to very carefully consider the
possibility that this might be a genuine correction as well as human error. In these few cases we may have some
extensive debate. For instance I’d say that where we see a “softening” of a statement, as in the change from
“deserves obedience” to “deserves a reasonable amount of obedience” we’ve got a clear case of Schucman’s fears,
in essence Schucman is trying to “soft-peddle” what Jesus is being quite blunt about without actually saying
anything very different. The degree of obedience to which a trusted elder brother is “reasonably” entitled is total
obedience. No change in meaning here, just a “blurring” or a “soft focus lens” put over the statement to soften its
impact. This softening is not likely the Author’s idea, however. In this particular instance we know it is not.
She herself conceded that she had introduced this change because she was uncomfortable with the bluntness.
This is one of the interventions in the FIP editions which is unambiguously a correction of a previous error, unless
we find reason to doubt the accuracy of Wapnick’s report. The “reasonable amount of” was Schucman’s own
interpolation, she said, and she and Wapnick finally removed it. 17
We can agree on what happened here because Schucman reported that she added “reasonable amount of”
after the fact, so we know it does not belong. Were we to examine that variant without such clear evidence from
Schucman I think we should come to the same conclusion based on the general pattern whereby Schucman’s
interventions “soft-peddle” that which was clearer and more direct in the author’s original delivery.
That would be one way of ranking variants and assessing the probability of authenticity. This particular
issue arises with a number of what I call “Helenisms” in the early chapters where she re-writes in soft-focus prose
without really saying anything much different than was there in the first place. I doubt that many of these are
genuine “corrections.” Where she does this and we can check harder evidence, such as poetic meter for instance,
we find many of Schucman’s interventions can be rather convincingly shown to be corruptions and not corrections.
She said herself that after making changes she often restored the material to its original form. Although she did say
that, indicating that it usually came out right at first, there is very little evidence that Schucman reviewed or
reversed many changes that she made. We can now trace the editing over four and even five iterations and only in
a handful of mostly trivial cases is anything that was once changed ever restored to an earlier form in a subsequent
version. We agree with Schucman that the original wording is almost always the best, with a few very obvious and
strongly evidenced exceptions.

17
Kenneth Wapnick in Absence from Felicity

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It must also be noted here that with some variant readings it is not obvious which is more likely to be the
“correct” one. In the Notes there are cases of a word being scratched out and another written in which could be an
immediate correction of an immediately recognized error or could be later “tampering.” It may never prove
possible to develop a scholarly consensus on some of these, while others may in fact yield to more in-depth
research quite readily.
The fact that so many of the changes are obviously “tampering” rather than correction, however, would
suggest to me that the general bias should be toward a low ranking any alteration which does not have some
evidence to support its being a genuine correction rather than just a gratuitous editorial tampering.
That’s one possible “bias” with some pretty good arguments to support it. There are of course other
approaches possible, including the bias that Schucman’s opinion should be accepted except where there is no hard
evidence of error. That is the opposite bias but the interesting thing is that in most cases there is sufficient
evidence that the two approaches will come to the same conclusion. There are a rather small number of cases of
which I am aware where these two biases have to come out with different choices of preferred variant. Of course I
am not yet aware of more than a few thousand variant readings.
Even if we have a panel on which both views are present and no “compromise” seems possible, the Critical
Edition can simply show both, explain the lack of consensus, and let the readers select which bias they feel they
want to lean toward. That is not a serious problem. Mostly, it is simply an indication of an area where greater
research is required.
I know there are people with very different views on which it should be but I submit that it matters less
which rule is applied than that whichever rule is applied, the alternate readings be conspicuously visible and the
editorial reasons for the choice be made clear so the reader is in no doubt as to what the variant readings are and
why the panel selected the one it did, and if there is a bias, as there will likely be if anything other than flipping a
coin is used, the reader is informed what that bias is.

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6 Toward a Foundation for ACIM Scholarship


6.1 The Basic Need
I have mentioned “Bible Societies” previously, as organizations ideally suited to the tasks at hand if we were
working with Biblical rather than ACIM primary source materials. I have long felt there was a need in the “ACIM
Community” for such an organizational presence.
The founding reason for most Bible Societies was the distribution of Bibles. To this central purpose was
soon added the sponsorship of Biblical Scholarship so as to improve the quality of the Bibles being produced.
Biblical Scholarship can look to many places for patronage. Denominations and universities, for instance,
both directly fund scholarship in the field. Bible Societies are generally trans-denominational and tend to provide a
broad organizational umbrella for scholarship.
Despite the many doctrinal differences between Christian Denominations and within academia, it is usually
quite easy to establish broad consensus among these disparate groups on the basis of “doing scholarship.”
Everyone knows the ground rules and everyone also knows that such collaborative efforts can accomplish
scholarly objectives which would be impossible otherwise. Even where there are biases, the presence of opposite
biases is sometimes useful in scholarship, the one offsets the other.
An ACIM Scholar scanning the ACIM Community today finds very little which in any way resembles the
rich, diverse, professional and mature network of institutional support systems which exist for Biblical Scholarship.
While scholarship is possible without good institutional support, scholarship of any kind benefits greatly
from its presence. To fulfil the Bible Societies’ primary goal of making Bibles available to people who would not
otherwise have ready access, it was necessary do more than raise money to subsidize the printing of copies. It was
also necessary to sponsor scholarship to produce good quality translations and sometimes even primary textual
scholarship. For instance, a translator in any language needs the best possible rendition of the original text. What’s
the point of multiplying copies of inaccurate material? The “best rendition” involves primary scholarship. Before
we translate, we need to know what the original we’re translating really says. Where that is impossible, we at least
need the very best possible base text.

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The same needs are obviously present for ACIM today. The availability of good quality copies of ACIM is
severely hampered by several factors, the central one of which is steady increase in low quality editions which
claim standards of accuracy and scholarship they do not achieve.
This latter problem reflects several things clearly. The presence of truly bad copies of ACIM in abundance
illustrates the importance many place on making ACIM available. There is a great and laudable enthusiasm to “get
it out” which is not accompanied by the expertise or production values necessary to produce a quality product. The
lack of quality in those offerings is a direct result of the absence of an institutional infrastructure which could at
least provide some quality control and at most could and should provide highly accurate, reliable base texts from
which a quality edition could be produced. The attempt by well-intentioned amateurs to do it all themselves
without any institutional support and sometimes without any training, expertise or competence in publishing or
textual scholarship, results in regrettably poor quality editions. In some cases those preparing to print were
labouring under the exceedingly destructive perceived need for secrecy so they felt they could not even ask for help
lest it become known they were preparing to go to press. We must remember that the first two large-scale efforts
to print the HLC were both met with lawsuits and court injunctions immediately upon publication.
In addition to “get it out” we have to “get it right.” There is little point in raising money to print books until
you have something that is fully proofed and worth printing.
Under the overall governing structure of any of these organizations there are employees, and “officers” of
the corporation organized in varying degrees of complexity suitable to the job at hand, but always accountable in
some way to the democratic governing structure which is the ultimate “employer” and which, like any employer,
provides both instructions in how to do the job and evaluation as to whether it was done adequately.
In my life experience I’ve worked within many “democratic” organizations ranging from Protestant churches
to unions and universities through to political parties and civil governments. While all such entities have
individual “leaders,” those are elected by the membership. And the leaders do not run the organization alone or by
fiat. Various consultative and decision making groups exist in organizations, such as Boards of Directors,
Meetings of Members or Delegate Assemblies, and Executive Boards, to name some common ones. Each of these
structures involves many people in various aspects of decision making. Any decision made by such an
organization will normally have been discussed, debated, modified and ultimately have received the informed
consent of a rather large number of people in an open process whereby anyone interested can observe the decision-
making process and almost always have some means of introducing input into that decision. By no means are all

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decisions unanimous, but they are majority decisions. Even when most controversial, important decisions are
made after an often lengthy and usually very open debate by a majority vote.
These structures are actually very similar to those of for-profit corporations, the most essential difference
being that a for-profit corporation is owned by its shareholders who elect a Board of Directors which hires and
supervises a management team while a non-profit or government corporation is not inherently subject to
“ownership.” The latter really consists of the shared purpose of its members which shared purpose can be
harnessed but cannot really be “owned.” In both cases however, the “bosses” are accountable to the shareholders
or members who elect them and may decline to re-elect them if performance is unsatisfactory.
While a business corporation is a kind of money-making machine organized to make money for its owners
who then own the money made, a city government, or Church, or Bible Society or union consists ultimately of
every citizen, or every member, and the organizational structure is there to facilitate that shared purpose which led
the members to be present. In the case of a city or union, membership may not be voluntary, but every citizen has
an interest in peace, order and good government which interest is shared with every other citizen. Again, it is not
something that anyone can “own.” In voluntary organizations, people join together and organize themselves for a
goal, and the organizational structure that is best is the one that best serves that goal.
We who have grown up in democratic nations with most of our social, economic and even religious
organizations being ordered along democratic rather than autocratic principles, should not have too much difficulty
understanding the difference between a Democratic organizational structure where authority comes from the
bottom as a gift from a community and an Autocratic organizational structure in which authority is imposed as an
obligation from the top. In the latter, all power resides with a King or General or Pope and is delegated in
progressively smaller chunks down a strict hierarchy of officials to the bottom, with the folks on the bottom
having, essentially, only the power to petition the hierarchy. The organizational chart of a democracy can look
similar to that of an autocracy, replacing the King with an elected Executive, but the difference is that in a
democracy, at least in theory, and quite often in practice, the power of each official is given to him by those below
him through some line of accountability. Those at the bottom choose who among them will be trusted with power.
In both systems, everyone is accountable to someone. In autocracy one is accountable to one’s superiors
while in a democracy every level of the hierarchy is ultimately accountable to the membership, in practice as well
as in theory, and the membership has the means to hold them to account.
A central reason in my mind for insisting on a broad-based membership and a substantive, rather than merely
formal democratic structure, is to avoid the problems obvious in some organizations, namely that of dominance by

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a single individual with the consequent loss of meaningful accountability and inclusivity. There is of course a
place for “personal ministries” and organizations to support those, but no such entity can realistically even pretend
to be broadly representative of our diverse community, and no such entity can really provide a forum for dialogue
and debate between divergent views.
This aspect, the “dialogue and debate” between divergent views, is of profound importance. A primary role
it serves is that of “error detection.” Any one of us can and will make mistakes, miss things, or otherwise err.
Open accountability and exchange of ideas between differing viewpoints is essential to the recognition and
identification of error. Two of the most significant achievements of Western Civilization are parliamentary
democracy and academic freedom. Each essentially is a structure which protects minorities and dissenters such
that their views cannot be completely excluded while ensuring that ultimate decisions have the assent of the
majority and are not imposed by any minority. In both intellectual history and political history of the past 500
years there are innumerable examples of a “minority” view ending up as a “majority” view. As we move back in
time we find more examples of coercive attempts to suppress minorities. We gradually learned that this is not a
good way to deal with minority dissent. Far better is to air it fully and discuss it rationally. If it has merit that will
in time be recognized and appreciated. If it does not, it will fade away.
If the “dissenters” are excluded from the organization, the organization loses access to their insights and
frequently loses a check on error. You can have comfortable unanimity with no dissent in an organization and be
dead wrong. If there is not room for dissent and disagreement and healthy debate in an organization, in the end
that is exactly what tends to happen. There is no one to question and challenge and identify mistakes and so the
mistakes are unnoticed and unnoticed mistakes don’t get corrected.
While at any time, in any organization, some individuals will have more prominence and influence than
others, when the formal structure ceases to be a genuine “check and balance” and becomes no more than a “rubber
stamp” of the dominant person’s decisions, you have what amounts to “absolute power.” That is inimical to the
goal of inclusivity where ego has any presence. Differing points of view, rather than being invited to engage in
dialogue, end up being excluded. Disagreements end up being schisms because there is no way to collectively and
democratically debate and decide such issues. Those with the power decide. The others can either accept it or
leave. The overall result is a fragmented picture with several rival organizational presences, each representing a
particular factional perspective, and none providing a forum for healthy debate, discussion and decision, and none
being really “inclusive.” We end up with fragmentation and isolated solitudes, perhaps relating as rivals, but
certainly not bridging differences. And we end up with an adversarial relationship which is really highly

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destructive rather than a collegial relationship which is almost always synergistically productive and highly
creative.
Rather than a “Big Tent” umbrella organization which is a forum for discussing our rich diversity, and
finding common ground and joining, we end up with fragmented organizations which not uncommonly spend
much of their efforts fighting with each other. Rather than organizing for Peace, such fragmented organizational
expressions are really organizing for competition and war.
While competition is sometimes ideologically associated with “freedom,” and the suppression of
competition is generally an attack on freedom, the “freedom to join” is at least as important as the “freedom to
quarrel.” While I’m not advocating the suppression of competition in any way, the benefits of collaboration are
undeniable and obvious. The most obvious is the avoidance of duplication of effort and multiplier effect of the
combination of efforts. What is difficult for one is often easy for two, whether it is moving a large piece of
furniture or tackling a textual puzzle. The two working separately find it just as hard as if they were working alone
and their efforts do not initially benefit from those of the other.
A very similar argument applies to secrecy. What value to humanity is any achievement if it is kept secret?
For most practical purposes, it might as well not exist. As the Course tells us, if you value it, give it away.
With very large tasks, and the preparation of a Critical Edition of ACIM is a very large task, a wide range of
skills and talents is needed, along with a huge amount of fairly straightforward work which almost anyone could
perform. Proofreading, for instance, can be done by any literate person who can concentrate. There is a vast
amount needed for a high quality product. With a suitable budget, one could hire high school students to do much
of it, but with no budget and no staff, even the best scholarship is delayed at the very least if the researchers have to
then turn their attention to proofing and production details in order to get their work out. If the head chef is busy
washing the dishes, or begging funds to buy vegetables, his output of appetizing meals will be commensurately
circumscribed.
Collaboration allows for division and specialization of labour, by which those who can do a certain job best
do that job, rather than having to do everything themselves all the time.
Among those interested in seeing a more accurate ACIM are included many people with a wide variety of
skills, very few of whom could even begin to do a credible job alone, no matter how long they had to do it, yet all
of whom could make a meaningful contribution to an overall joint effort.

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ACIM repeatedly admonishes us to “join” and stresses the benefits of doing it. The call is to join with each
other and the Holy Spirit to advance His Purpose.

6.2 The To-do list – recipe for a “Critical Edition”


6.2.1 Introduction
To briefly recapitulate: a Critical Edition as envisioned here would consist of the “universal text” which all
versions have in common plus the “consensus text” where there are variant readings for any passage, plus full
documentation, perhaps footnotes, indicating all other variant readings in any version. With a Critical Edition the
reader can see exactly where any editing change occurred at any point, exactly what it was, and which of the
variants the scholarly consensus established as most authentic, why that one was chosen, and all the others so he
can decide for himself if the “scholars” got it right.
A Critical Edition for ACIM is a huge task, at least in part because we are dealing with thousands of pages
in several versions and perhaps as many variant readings. It’s a bit like building a house, a huge project which
consists of thousands of small and relatively simple tasks, most of which require only modest levels of skill.
However, to be done efficiently the labour of many people must be carefully organized in a particular order. We
can’t employ the roofers before we’ve dug the foundation.
This “To-Do List” is an attempt to outline the major tasks which must be accomplished in order of
precedence.
The following is far from an exhaustive list of everything that needs doing, but it touches on the major tasks
whose completion would be a necessary, if not sufficient condition for the tasks above it. The list starts at the top
with the final goal and moves down the list to the things upon which that goal depends. It is of course possible to
“get by” without almost any particular element and still complete large portions of the overall goal and realize
substantial benefits from that. For instance you don’t absolutely need a standard reference system, you could use
four or more existing reference systems and just develop a computer program to translate one to the other. That is
possible but retrofitting all versions once would be far cheaper and faster, however, than to maintain “quadra-
lingualism” by using four different ones and having to convert everything on every use. It’s one of those things
which might not seem at all important until you are staring at four different versions of the same passage, each of
which has a different reference, and try to tell someone what passage you’re looking at. The Biblical story of the
tower of Babel is highly relevant here.

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What’s presented here is just one model by which the goal can be reached. There is nothing in this outline
which is “carved in stone” and probably little that could not be enhanced, refined, and improved with more
research and expertise applied to it. This is just a general sketch of the main things that need doing along with a bit
of information on what we know about how to do them already.
The main point I learned in the process of proofing the HLC and doing a small part of the variant review for
it, is that “if you don’t do it right, you end up doing it twice.” When first starting out with little experience, it is
inevitable that one will fail to foresee the problems that await around the next bend. The task at hand here is much
larger than that of the HLC project alone, but for the most part it is “more of the same” kind of work we’ve already
developed some experience in doing. For the benefit of those who haven’t participated in it, I’m sharing what I can
foresee at this stage based on that experience.
6.2.2 Critical Edition
To do a “Critical Edition” of ACIM we need a number of things we don’t have, but none of which are
impossible to create.
1) A Catalogue of Variant Readings
2) A Universal Reference System based on a Complete Base Text
3) Accurate E-Texts of each version (a proofreading task)
4) A group of Scholars willing and able to do the work
5) Funding for them
6) Administrative coordination and support for them
6.2.3 Catalogue of Variant Readings
This Catalogue will identify each and every editing change ever made to ACIM. It will consist of the
Complete Base Text (Notes + all later additions) and each and every change made at any stage by any editing,
whether it is omission, re-writing, relocation, or whatever we find was changed. This document essentially follows
each word, even each comma, from the original dictation right to the end of the editing, noting, but not evaluating

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at this stage, any modifications which were made to it. The reader can then look up any passage from any version
using the Universal Reference System in order to see the full editing history of that passage.
To prepare a “Catalogue of Variant Readings” we need a number of things we don’t have, none of which is
especially difficult but many of which require substantial amounts of labour.
1) A Complete Base Text which includes all material from all versions of ACIM
2) Universal Reference System based on Complete Base Text
3) Retrofit the Universal Reference System to all versions for ease of cross-referencing
4) Comparisons of each version against the Complete Base Text
5) Apply computer software to generate lists of variant readings (version comparisons)
6) Administrative coordination for the above
6.2.4 Complete Base Text
While most of the “original dictation” is in the Notes, there is material “dictated without notes” in the Urtext
and there are additional instances of material showing up in later versions which is not present in the earlier
versions. Obviously for the Critical Edition, every such subsequent addition must be considered and evaluated for
authenticity. Likewise, the Universal Reference System must have within it the means to reference everything that
has ever appeared as part of ACIM. It seems sensible then to assemble a Complete Base Text by including all such
material and then basing a Universal Reference System on that. Not only will every line in ACIM then have a
unique reference, that reference will be able to be retro-fitted to every version of ACIM such that we have a single
system of identification suitable for use in any version, which leaves nothing outside the reference system.
For the most part this is a fairly straightforward process of adding to a transcript of the Notes all the
additional material showing up in later versions. There are a few tricky problems however. One will be trying to
date some of the stray material in the Notes which is apparently out of place and which shows up in no later
version. Where was it originally located? There are other similar issues where the original order of the material is
not known for certain.
To find that out access to the actual original Notebooks which are in Dr. Wapnick’s custody would be
exceedingly useful, possibly even essential for certainty, so we can see where, physically, those pages actually are

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originally located. In some cases the photocopies of the Notes currently available have pages out of sequence and
it is sometimes not readily apparent what the original sequence is. The actual original notebooks may provide
persuasive evidence concerning the original sequence of dictation.
To produce the Complete Base Text we need a few things we don’t already have:
1) A complete E-text of the Notes. (this sounds more difficult than it likely is)
2) Completion of the Urtext E-text proofing
3) Finalize HLC E-text proofing
4) A research team to track down sequence questions
5) Coordination and Cross-Referencing
6.2.5 Transcription and Proofreading
Proofreading has been a part of the publishing industry since Gutenberg. Humans, when they put things in
type, and even computers when they read paper documents, have a certain rate of copying errors and we need to
find the errors and correct them. The traditional means of proofing is to have one person read aloud from the
original while another follows along on the copy by eye, noting any differences and reconciling the copy to the
original. The HLC has been largely done, the Urtext is well along and the Notes after chapter 8 is mostly the same
as the Urtext. This means we don’t actually have to read and copy all 3,491 pages of Schucman’s handwriting.
We can simply “proofread” the Urtext against it, changing it to reflect the Notes rather than the Urtext manuscript.
The result will be a precise transcript or “replica” of the Notes.
None of this is in any way difficult or complicated work. Any literate person can compare two lines of
writing and make a note of any differences observed. That’s the first step, identification of discrepancies between
the original paper document and the computer file “replica” of it. Anyone with minimal computer literacy can
change a computer text file to correct any error thus noted. That’s the second step, reconcile the “replica” file to
the original paper document. In our experience no human can proofread with 100% accuracy and even after
several passes we were still finding a few hard-to-spot errors.
The importance of this is, I know, not obvious to everyone. If one proceeds to later stages with an inaccurate
replica, every copying error in the replica will show up, falsely, as an “editing change.” Eventually these “false

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hits” have to be “proofread out” of the final product, and it is vastly easier to do it at the beginning, before the
variant lists are generated, than afterwards.
The higher the level of accuracy sought, the more passes at proofreading need to be done. The total ACIM
canon would probably take about 80 hours to read out loud, for man or computer. If we want ten passes, which we
do for the highest accuracy, and we have two versions which need proofing, we are looking at 1,600 man-hours (or
40 weeks of full time work) of proofreading, exclusive of the subsequent text editing to record corrections,
tabulating, etc. I don’t know anyone who can do 8 hours of proofreading in one day with good consistent
accuracy. On the other hand, if you had 100 people doing it for one hour a day each, and most people can maintain
a high level of attention for an hour, it is all done in 16 days.
Those numbers alone demonstrate some of the advantages of an organized, coordinated joint effort among a
number of people vs. any attempt to achieve this as an individual undertaking. An hour of proofing a day for 16
days wouldn’t be too onerous for anyone. 1600 hours of proofing looks like a lifetime chore. Realistically, it
would take one person several years to accomplish in “spare time.” And that’s just for the first, proofreading stage.
6.2.6 Summary
To reverse the order, starting with the first things first, here is an abridged list of critical tasks in the
necessary order of accomplishment:
1) Proofread to develop accurate “E-Texts” and keystroke for keystroke “replica” copies of each
version.
2) Compare far enough to identify any unique and original (as opposed to modified or re-written)
material in any later version which is not present in the Notes
3) Assemble a Complete Base Text including all unique original dictation (Notes + later additional
material)
4) Develop a Universal Reference System (URS) for that Complete Base Text
5) Retrofit all versions with the URS for clear and efficient referencing.
6) Compare each version so as to develop a complete list of variant readings

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7) To the Complete Base Text is then added by footnote or parallel columns or some such device,
all variant readings from all versions. This is the “Catalogue of Variant Readings.” It essentially shows all
versions, like the “Parallel Bible,” so the reader can readily identify all editing interventions and all extant
variant readings. This catalogue does not evaluate the variants, it just lists them.
8) Variant readings are then evaluated, classified and researched to establish which are editorial
mistakes that simply need to be fixed, and which might be considered “inspired corrections.”
9) The result of this is a “Critical Edition” in which all “editing mistakes” are corrected and
unresolved variant readings are simply noted. Every instance of editorial intervention, however resolved,
will be fully documented so the reader can always tell for certain what was not ever changed and of that
which was, exactly what was changed, how it was changed, and when it was changed.
10) Then we need to prepare an Exhaustive Concordance of the ACIM Critical Edition.
6.2.7 Publication
Following the preparation of a Critical Edition, and indeed in the later phases of the work, thought needs to
be given to ultimate presentation and publication of the material. For print presentation there are several rather
different formats possible which could serve the purpose. Just to mention a few of the more obvious, should
variant readings be listed as footnotes or set in multiple parallel columns? Where there are “in-line” corrections in
a particular document, should they be graphically represented or simply described in a standard manner in
footnotes?
Perhaps more important in the long run is the electronic or computer presentation. Since this is a reference
work, and a significant part of its use will be to look things up, and since it’s almost always more efficient to do
that with a computer than a physical book, careful thought needs to be given to the display software and
presentation options. We are almost certainly going to want something more for computer use than just the display
of printed pages such as we can get by printing the “paper” version to a PDF file. At a minimum a Concordance
after the fashion of those prepared for the HLC and Urtext would greatly facilitate research use of the material.
Those extant tools really are rather primitive, however. While they do work quite well and are not difficult to use
with a little practice, their use has proven problematic for beginners. The user interface is less than intuitive, and
could be much improved. Further, the search technology in those extant Concordances is quite primitive and

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inefficient. While this presents few practical problems on the best of the current crop of computers, when properly
set up, the dependence on a web-browser for searching and display introduces numerous potential problems for
conflicting with other software, such as Browser Helper Objects (BHOs) which simply can’t cope with the huge
text files the existing Concordance involves. This does not render the software unworkable per se, but it does
make it refuse to work on many computers as they are currently set-up, as it requires the elimination or disabling of
most BHOs. While one could say this is a problem with the BHOs, it still means that the software won’t work on
many computers without some adjustment, which is a significant disadvantage for many would-be users.
Just to catalogue all editing interventions we need very accurate “replica” transcripts of each version of
ACIM. This job has proven more difficult than it might appear when a high level of accuracy is sought. That task,
which requires thousands of hours of simple but meticulous comparison, when completed, will give us accurate
transcripts of all known major versions except the actual original Thetford Transcript, or “Urtext.” That problem
stands as an unsolved but probably not crucial riddle.
With the accurate replicas we can generate a list of all variant readings, or the “Variant Readings
Catalogue.”
So we also need to develop a complete base text which includes everything that was part of the original
dictation in the Notes plus everything that is a candidate for consideration as a “dictated correction” or “dictated
without notes.”
By this stage we can say with some certainty what each version actually contains and exactly where any two
versions differ. We’ll have a reasonably thorough catalogue of all variant readings.
Now the fun begins! We get to sort those variants into those which are the result of copying errors, those
which are the result of genuine corrections, and those which aren’t clearly one or the other.
Once the preliminary sorting is done the high octane scholarly research begins on the “aren’t certain”
category to see if we can uncover evidence which would give us certainty, and failing that, to see if we can come
up with a weight of probability that would at least give us consensus.
It’s very difficult to predict how extensive this stage is liable to be. While our previous work suggests that
rather few variants are likely to be difficult to resolve, we don’t know what we are going to find until we find it. It
is certainly the case that once we have the “Catalogue of Variant Readings” we’ll have a better idea. It’s also the
case that we don’t have to resolve all variants in order to produce a very useful result. We can leave as much as
necessary to future scholarship. There is no law against saying “we can’t resolve this one.” In that sense then we

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can assign a fixed amount of time and resources and simply do as much as can be done within those limits and
leave the rest for the future.
At the end of this process we have a “Critical Edition” of ACIM which only needs proofreading and then is
ready for publication.
As you can see there are two fundamentally different kinds of tasks here. One is mostly a clerical task of
sorting, transcribing, and proofreading to produce accurate machine-readable replicas of each version. We can
include in this the task of using a computer to generate lists of variant readings.
The second kind of task is more highly skilled in that it involves evaluation of those variants and classifying
them broadly according to whether they are copying errors, corrections of previous errors, or indeterminate.
Finally, many of those which are indeterminate probably can be categorized with further study.
Then there is a third task, which is a typesetting, design and publishing undertaking to publish the data in a
user-friendly form.

6.3 An Organizational Vision


This is not really the place to do more than sketch out in broad strokes an organizational vision. I again
mention the many national and federated Bible Societies around the world as prototypes of the kind of broad-
based, global organization capable of doing primary and secondary textual scholarship in an effective way that
harnesses a rich diversity of gifts and contributions toward a shared goal. Some organization capable of carrying
out that kind of work is needed.
After years of suppression and legal difficulties and fear and deception, the basic obstacles, which largely
consisted of lack of access to primary source materials, combined with fear of lawsuit, have been removed. I say
“largely” because we have not yet achieved complete openness, we don’t know if there are primary source
materials in existence we’ve never even suspected. We do know that we have finally been able to make the
original Shorthand Notebooks public in a decent quality photocopy, and that this is a necessary condition for a
Critical Edition of ACIM. It may or may not prove to be a sufficient condition. At the very least, there is a huge
amount of work to be done on this material which could take years before it can be maximally useful to most
ACIM readers.
While this particular task of scholarship cries out for an organized approach beyond what scattered
individual scholars and students can do on their own, there are many other worthwhile purposes such an organized

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ACIM manifestation could serve. Earlier in this document I mentioned the need for a library and a journal. An
ACIM “publishing house” would of enormous value also. These are undertakings which are unlikely to emerge
from any individual’s effort, they require more resources of diverse kinds than only a very few rare individuals
could possibly muster, yet they would be of great benefit, directly and indirectly to all current and future ACIM
students.
There are two broad types of membership structure for such organizations with which I’m familiar. One is
the “Federation” model whereby a variety of existing groups or institutions combine resources for specific tasks
under a joint “federated” organizational structure with representation from each constituent entity. The “United
Bible Society” whose members are individual National Bible Societies is an example of that kind. The ultimate
decision-making authority is an Assembly consisting of delegates representing each member organization.
At the other end of the organizational structure we have the individual membership organization, whose
members are individual people rather than existing organizations. The ultimate authority in this model is a
“meeting of members” or “Annual General Meeting” which can pass policy resolutions and elect a Board of
Directors which governs the organization as their delegates. A Community Church would usually be an example
of that kind of organization, as would a labour union. The membership consists of individuals rather than groups,
and every individual gets a vote in the General Meeting which is the ultimate decision-making authority.

6.4 An Invitation to join


I invite you all to join with me in an invitation to the Holy Spirit to guide our thoughts and actions in this
matter. If there is, as I firmly believe, a call to join for at least the task of producing a Catalogue of Variant
Readings” as a necessary precondition to the goal of a high quality “Critical Edition,” let us answer the call and do
it.
In these 30-odd pages of release notes for Schucman’s Shorthand Notebooks I’ve tried to provide some
context to frame the material which, for those who are knowledgeable, requires no framing.

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7 Appendices
Appendix I aligns the Notes absolute page number with the Chapter/Section/Paragraph references in later
material with the USCO Volume and folio numbers. The GREEN highlighting is simply to identify chapter breaks
and the RED highlighting is to indicate where we appear to have material missing.
Appendix II cross-references the “22 Volumes” Volume number to later Volume, Chapter, etc. designators.
Appendix III is a partial listing of some of the commonly used shorthand glyphs along with their most
common meanings. This is far from complete and is offered not because it is authoritative, but because it is better
than nothing.
Appendix IV is a listing of Notes material not in the Urtext but published in Absence from Felicity. Any
time, when trying to red the Notes, that you can get a “second opinion” or transcript, it may be helpful.
Appendix V offers some samples of “Variant Readings” between versions to illustrate some of the issues
involved in taking a Catalogue of Variant Readings on to the goal of a Critical Edition.
Appendix VI is the list of suspected copying errors made during the production of the Corrected HLC. This
includes some 250 variants which appear to have derived from copying errors, offered for background.

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7.1 Appendix I: URTEXT/NOTESFIP Cross-Reference


Notes p# Urtext:Ref Urtext: Page Notes Ref.

1 T 1:1:1 (1)1 Volume 4 - 28


100 T 1 B 30g.3 (18)18 Volume 4 - 127
200 T 1 B 41ag.2 (51)51 Volume 5 - 49
223* T 2:A:1 62 Volume 5 - 72
266 T 2:D:1 (97)96 Volume 5 - 115
296* T3A1 (120) 119 Volume 5 - 145
300 T 3 A 9.1 (121)120 Volume 5 - 149
389* T4A1 (185)C 12 Volume 5 - 238
391 Text 5b Volume 5 - 240
394* T4A2 (185)C 12 Volume 5 - 243
400 T 4 A 8.1 (187)?23 ?C 14 Volume 5 - 249
497 T 4 G 21.1 (228)C 55 Volume 6 - 61
500 not in Urtext Volume 6 - 64
507 T 4 G 22.7 (228)C 55 Volume 6 - 71
518* T5A1 (233)C 60 Volume 6 - 82
599* T6A1 (271)C 98 Volume 6 - 164
670 Text 8a Volume 7 - 2
675* T7A1 (303)C 130 Volume 7 - 7
700 T 7 E 5.1 (314)C 141 Volume 7 - 32
758* T8A1 (346)C 173 Volume 7 - 90
800 T 8 G 3.8 (363)C 190 Volume 7 - 132
834 T9A1 (386)213 Volume 7 - 166
900* T 9 K 2.1 (415)- 242 – Volume 8 - 4
909* T 10 A 1 (419)- 246 - Volume 8 - 13
997* T 11 A 1 (449)- 276 - Volume 8 - 101
1000 title page “Text 12b” Volume 8 - 104
1001 T 11 B 3.1 (450)– 277 – Volume 8 - 105
1075* T 12 A 1 (485)312 Volume 8 - 179
1100 T 12 E 2.2 (496)- 323 – Volume 8 - 204

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TEXT
Notes p# Urtext Ref Urtext Page Notes Ref.

1132* T 13 A 1 (510)337 Volume 8 - 236


1196* T 14 A 1 (538)365 Volume 9 - 33
1200 T 14 B 3.1 (540)- 367 – Volume 9 - 37
1254* T 15 A 1 (563)- 390 - Volume 9 - 91
1300 T 15 G 7.6 (582)- 409 – Volume 9 - 137
1350 Text 15b Volume 9-187
1351 Nothing that relates to a specific relationship belongs in the notes
1354* T 16 A 1 (601)428 Volume 9 - 191
1397* T 17 A 1 (630)457 Volume 9 - 234
1400 T 17 B 3.4 (631)458 Volume 9 - 237
1454* T 18 A 1 (659)486 Volume 10 – 14
1500 T 18 I 10.3 (687)C 511 Volume 10 - 60
1502 Text 16b Volume 10 - 62
1512 T 18 K 4 (693)517 Volume 10 - 72
1513* T 19 A 1 (694)518 Volume 10 - 73
1552 T 19 F 10 (713)537 Volume 10 -112
1557 Not in Urtext (appears to be a letter with typescript following)
1559 Text 17a Volume 10 - 119
1560 – 1566 multivariate analysis Oct 14 1966. Volume 10 -120
1567 Text 17b Volume 10 -127
1568 T 21 D 9 (775)596a Volume 10 - 128
1600 T 21 I 5.1 (794)615 Volume 10 -160
1601* T 22 A 1 (795)- 616 - Volume 10 - 61
1627 Text 18a Volume 11 - 2
1628 T 22 E 5 (809)628 Volume 11 - 3
1647* T 23 A 1 (819)638 Volume 11 - 22
1683* T 24 A 1 (838)657 Volume 11 - 59
1687 T 24 B 5 (839)658 Volume 11 - 62

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TEXT
Notes p# Urtext Ref Urtext Page Notes Ref.

1688 Text 18 b Volume 11- 63


1694 T 18 H 10 (684)(631c) Volume 11 - 69
1695 T 24 C 1 (842)661 Volume 11 - 70
1700 T 24 C 8.7 (844)663 Volume 11 - 75
1735* T 25 A 1 (864)683 Volume 11 - 110
1800 T 25 J 6.3 (898)717 Volume 11 -175
1803* T 26 A 1 (901)720 Volume 11 - 178
1868* T 27 A 1 (934)760 Volume 13 - 3
1900 T 27 E 6.6 (948)774 Volume 12 - 35
1936* T 28 A 1 (967)793 Volume 12 - 71
1983* T 29 A 1 (990)816 Volume 12 - 118
2000 T 29 D 5.4 (998)824 Volume 12 - 135
2029* T 30 A 1- B 1 (1016)830 Volume 12 - 164
2038 T 29 H 1 … (1006)820 Volume 12 - 173
2045 T 30 B 10 (1019)(833) Volume 12 - 179
2046 T 30 C 1 (1021)835 Volume 12 - 181
2088* T 31 A 1 (1042)856 Volume 12 - 223
2100 T 31 B 5.1 (1047)861 Volume 12 - 235
2155 T 31 H 11 (1072)886 Volume 12 - 290 <Text ends>

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WORKBOOK
Notes p# Urtext Ref Urtext Page Notes Ref.

1 WIn1 Volume 13 - 1
135 W 51 R 1 88 Volume 13 - 26
241 W 77 L 1 152 Volume 14 - 1
258 W 81 R 2 162 Volume 14 - 17
370 W 111 R 3 228 Volume 14 - 130
480 W 135 L 18 288 Volume 15 - 1
524 W 141 R 4 311 Volume 15 - 45
650 W 171 R 5 381 Volume 15 -171
671 W 182 L 1 394 Volume 16 - 1
777 W 201 R 6 552 Volume 16 - 107
789 W 221 In2 459 Volume 16 - 119
797 W 220 W 1 462 Volume 16 - 127
809 W 230 W 2 473 Volume 16 - 140
823 W 240 W3 484 Volume 16 - 153
835 W 250 W4 494 Volume 16 - 165
849 W 260 W5 506 Volume 16 - 179
863 W 270 W6 517 Volume 16 - 193
875 W 280 W7 528 Volume 16 - 206
889 W 290 W8 539 Volume 16 - 219
902 W 300 W9 550 Volume 16 - 232
913 W 307 L 1 557 Volume 17 - 1
919 W 310 W10 561 Volume 17 - 7
932 W 320 W11 528 Volume 17 - 20
945 W 330 W12 539 Volume 17 - 33
958 W 340 W13 594 Volume 17 - 46
971 W 350 W14 605 Volume 17 - 59
990 W 361 Ep 619 Volume 17 - 78
994 end of WB 620 Volume 17 - 80

133

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MANUAL
Notes p# Urtext Ref Urtext Page Notes Ref.
1 M1A1 1 Volume 17 - 83
5 M2A1 3 Volume 17 - 87
7 M3A1 4 Volume 17 - 89
10 M4A1 6 Volume 17 - 92
13 M5A1 8 Volume 17 - 95
31 M6A1 18 Volume 17 - 113
37 M7A1 22 Volume 17 - 119
39 M8A1 23 Volume 17 - 121
43 M9A1 25 Volume 17 - 125
47 M 10 A 1 27 Volume 17 - 129
48 M 11 A 1 28 Volume 17 - 130
52 M 12 A 1 30 Volume 17 - 134
56 M 13 A 1 32 Volume 17 - 137
59 M 14 A 1 34 Volume 17 - 141
64 M 15 A 1 37 Volume 17 - 146
67 M 16 A 1 39 Volume 17 - 149
69 M 17 A 1 40 Volume 17 - 151
77 M 18 A 1 43 Volume 17 - 159
83 M 19 A 1 47 Volume 17 - 165
85 M 20 A 1 48 Volume 17 - 167
89 M 21 A 1 51 Volume 17 - 171
92 M 22 A 1 52 Volume 17 - 174
95 M 23 A 1 53 Volume 17 - 177
100 M 24 A 1 56 Volume 17 - 182
106 M 25 A 1 58 Volume 17 - 188
110 M 26 A 1 60 Volume 17 - 192
114 M 27 A 1 62 Volume 17 - 196
117 M 28 A 1 63 Volume 17 - 199
121 M 29 A 1 66 Volume 17 - 203
129 M 30 A 7 70 Volume 17 - 213

134

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USE OF TERMS
Notes p# Urtext Ref Urtext Page Notes Ref.
1 U1A1 1 Volume 3 - 27
2 U2A1 4 Volume 3 - 30
7 U3A1 4 Volume 3 - 48
10 U4A1 6 Volume 3 - 33
13 U5A1 7 Volume 3 - 36
14 U6A1 9 Volume 3 - 40
18 U7A1 11 Volume 3 - 44
26 U8A1 13 Volume 3 - 52
27 U8A2 13 Volume 3 - 100
28 U8A5 13 Volume 3 - 99
29 U8A6 14 Volume 3 - 96

PSYCHOTHERAPY
Notes p# Urtext Ref Urtext Page Notes Ref.
2 P1A1 1 Volume 3 - 102
2 P2A1 1 Volume 3 - 102
6 P3A1 3 Volume 3 - 106
8 P3B1 4 Volume 3 - 108
10 P3C1 5 Volume 3 - 110
16 P3D1 8 Volume 3 - 116
18 P3E1 9 Volume 3 - 118
24 P3F1 12 Volume 3 - 124
28 P3G1 14 Volume 3 - 128
33 P3H3 16 Volume 3 - 133
37 P4A1 19 Volume 3 - 138
41 P4B1 21 Volume 3 - 141
48 P4C1 25 Volume 3 - 148

135

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SONG OF PRAYER
Notes p# Urtext Ref Urtext Page Notes Ref.
1 S1A4 2 n/a
2 S1A6 2 n/a
3 S1A7 3 Volume 3 - 90
4 S1A9 3 Volume 3 - 91
5 S2A1 12 n/a

136

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137 Appendix I: Cross-Referencing 137

The following chart gives a basic section by section cross referencing of the Urtext to the FIP Second
Edition. It’s very rough in the first five chapters because so much has been re-written and removed in the FIP
editions that it is quite difficult to find regions of correspondence. In many cases there simply are none. In the later
chapters, however, the similarity is greater and it is easier to find matching material. Note: this is not guaranteed to
be 100% accurate.

Urtext Reference FIP Reference


1) Introduction to Miracles T1 T-in.1 Introduction
A. Introduction T1A1 T-in.1 Introduction
B. Principles of Miracles T1B1 T-1.I.1
C. Distortions of Miracle Principles T1C1 T-1.VI.5.3 The Illusion of Needs
2) The Illusion of Separation T2 T-1
A. Introduction T2A1 n/a
B. The Re-interpretation of Defenses T2B1 T-2.II.1.4 The Atonement as Defense
C. Healing as Release from Fear T2C1 T-2.IV.1
D. Fear as Lack of Love T2D1 T-2.VI.1 Fear and Conflict
E. The Correction for the Lack of Love T2E1
F. The Meaning of the Last Judgment T2F1 T-2.VIII.2
3) Retraining the Mind T3 T-3 The Innocent Perception
A. Introduction T3A1
B. Special Principles for Miracle Workers T3B1 T-2.V.A.1
C. Atonement without Sacrifice T3C1 T-3.I.1
D. Miracles as Accurate Perception T3D1 T-3.II.1 Miracles as True Perception
E. Perception vs. Knowledge T3E1 T-3.III.1
F. Conflict and the Ego T3F1 T-3.IV.1 Error and the Ego
G. The Loss of Certainty T3G1 T-3.V.1 Beyond Perception
H. Judgment and the Authority Problem T3H1 T-3.VI.1
I. Creating vs. the Self-Image T3G1 T-3.VII.1
4) The Root of all Evil T4 T-4 The Illusions of the Ego
A. Introduction T4A1
B. Right Teaching and Right Learning T4B1 T-3.VI.7
C. The Ego and False Autonomy T4C1 T-4.II.1
D. Love without Conflict T4D1 T-4.III.1

137

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Urtext Reference FIP Reference


E. The Escape from Fear T4E1 T-4.IV.1 This Need Not Be
F. The Ego-Body Illusion T4F1 T-4.V.1
G. The Constant State T4G1
H. Creation and Communication T4H1 T-4.VII.1
I. True Rehabilitation T4G1
5) Healing and Wholeness T5 T-5
A. Introduction T5A1 T-5.in.1
B. Healing as Joining T5B1 T-5.I.1 The Invitation to the Holy Spirit
C. The Mind of the Atonement T5C1
D. The Voice for God T5D1
E. The Guide to Salvation T5E1 T-5.III.1
F. Therapy and Teaching T5F1
G. The Two Decisions T5G1 T-5.V.1 The Ego’s use of Guilt
H. Time and Eternity T5H2 T-5.VI.1
I. The Eternal Fixation T5I1 T-5.VII?? The Decision for God
6) Attack and Fear T6 T-6
A. Introduction T6A1 T-6.in.1
B. The Message of the Crucifixion T6B1 T-6.I.1
C. The Uses of Projection T6C1 T-6.II.1
D. The Relinquishment of Attack T6D1 T-6.III.1
E. The Only Answer T6E1 T-6.IV.1
F. “To Have, Give All to All” T6F1 T-6.V.1 The Lessons of the Holy Spirit
G. “To Have Peace, Teach Peace to Learn it. T6G1
H. Be Vigilant only for God and His Kingdom T6H1
7) The Consistency of the Kingdom T7 T-7
A. Introduction T7A1 T-7.I.1
B. Bargaining versus Healing T7B1 T-7.I.4
C. The Laws of Mind T7C1 T-7.II.2 The Law of the Kingdom
D. The Unified Curriculum T7D1 T-7.III.1 The Reality of the Kingdom
E. The Recognition of Truth T7E1 T-7.III.2 Healing as the Recognition of Truth
F. Healing and the Changelessness of Mind T7F1 T-7.V.1
G. From Vigilance to Peace T7G1 T-7.VI.1
H. The Total commitment T7H1 T-7.VII.1 The Totality of the Kingdom

138

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Urtext Reference FIP Reference


I. The Defense of Conflict T7I1 T-7.VIII.1 The Unbelievable Belief
J. The Extension of the Kingdom T7J1 T-7.IX.1
K. The Confusion of Strength and Weakness T7K1 T-7.X.3 The Confusion of Pain and Joy
L. The State of Grace T7L1 T-7.XI.1
8) The Journey Back T8 T-8
A. Introduction T8A1 T-8.I.1 The Direction of the Curriculum
B. The Direction of the Curriculum T8B1 T-8.I.3.4
C. The Rationale for Choice T8C1 T-8.II.1 The Difference between Imprisonment and
D. The Holy Encounter T8D1 T-8.III.1
E. The Light of the World T8E1 T-8.IV.1 The Gift of Freedom
F. The Power of Joint Decision T8F1 T-8.VI.1 The Treasure of God
G. Communication and the Ego-Body Equation T8G1 T-8.VII.1 The Body as a Means of Communication
H. The Body as Means or End T8H1 T-8.VIII.1
I. Healing as Corrected Perception T8I1 T-8.IX.1
J. The Acceptance of Reality T8J1 T-9.I.1 Ch. 9 The Acceptance of the Atonement
K. The Answer to Prayer T8K1 T-9.II.1
9) The Correction of Error T9 T-9.III Ch. 9 The Acceptance of the Atonement
A. Introduction T9A1 T-9.III.1 The Correction of Error
B. Sanity and Perception T9B1 T-9.III.4
C. Atonement as a Lesson in Sharing T9C1 T-9.IV.1 The Holy Spirit’s Plan of Forgiveness
D. The Unhealed Healer T9D1 T-9.V.1
E. The Awareness of the Holy Spirit T9E1 T-9.VI.1 The Acceptance of your Brother
F. Salvation and God’s Will T9F1 T-9.VII.1 The Two evaluations
G. Grandeur vs. Grandiosity T9G1 T-9.VIII.1
H. The Inclusiveness of Creation T9H1 T-10.in.1 Ch. 10 The Idols of Sickness
I. The Decision to Forget T9I1 T-10.II.1 At Home in God
J. Magic vs. Miracles T9J1 T-10.IV.1 The End of Sickness
K. The Denial of God T9K1 T-10.V.1
10) God and the Ego T 10 T-11 God or the Ego
A. Introduction T 10 A 1 T-11.in.1
B. Projection vs. Extension T 10 B 1 T-11.in.3
C. The Willingness for Healing T 10 C 1 T-11.II.1 The Invitation to Healing
D. From Darkness to Light T 10 D 1 T-11.III.1

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Urtext Reference FIP Reference


E. The Inheritance of God’s Son T 10 E 1 T-11.IV.1
F. The “Dynamics” of the Ego T 10 F 1 T-11.V.1
G. Experience and Perception T 10 G 1 T-11.VI.1 Waking to Redemption
H. The problem and the Answer T 10 H 1 T-11.VII.1 The Condition of Reality
11) God’s Plan for Salvation T 11 T-12 The Holy Spirit’s Curriculum
A. Introduction T 11 A 1 T-12.I.1 The Judgment of the Holy Spirit
B. The Judgment of the Holy Spirit T 11 B 1 T-12.I.3
C. The Mechanism of Miracles T 11 C 1 T-12.I.9 The Way to Remember God
D. The Investment in Reality T 11 D 1 T-12.III.1
E. Seeking and Finding T 11 E 1 T-12.IV.1
F. The Sane Curriculum T 11 F 1 T-12.V.1
G. The Vision of Christ T 11 G 1 T-12.VI.1
H. The Guide for Miracles T 11 H 1 T-12.VI.1 Looking Within
I. Reality and Redemption T 11 I 1 T-12.VIII.1 The Attraction of Love for Love
J. Guiltlessness and Invulnerability T 11 J 1 T-13.in.1 Ch. 13 The Guiltless World
12) The Problem of Guilt T 12 T-13.II The Guiltless World
A. Introduction T 12 A 1 T-13.II.1 The Guiltless Son of God
B. Crucifixion by Guilt T 12 B 1 T-13.II.3
C. The Fear of Redemption T 12 C 1 T-13.III.1
D. Healing and Time T 12 D 1 T-13.IV.1 The Function of Time
E. The Two Emotions T 12 E 1 T-13.V.1
F. Finding the Present T 12 F 1 T-13.VI.1
G. Attainment of the Real World T 12 G 1 T-13.VII.1
13) From Perception to Knowledge T 13 T-13.VII The Guiltless World
A. Introduction T 13 A 1 T-13.VII.1 From Perception to Knowledge
B. The Role of Healing T 13 B 1 T-13.VII.3
C. The Shadow of Guilt T 13 C 1 T-13.IX.1 The Cloud of Guilt
D. Release and Restoration T 13 D 1 T-13.X.1 Release from Guilt
E. The Guarantee of Heaven T 13 E 1 T-13.XI.3 The Peace of Heaven
F. The Testimony of Miracles T 13 F 1 T-14.in.1 Ch. 14 Teaching for Truth (Introduction)
G. The Happy Learner T 13 G 1 T-14.II.1
H. The Decision for Guiltlessness T 13 H 1 T-14.III.1
I. The Way of Salvation T 13 I 1 T-14.IV.1 Your Function in the Atonement

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Urtext Reference FIP Reference


14) Bringing Illusions to Truth T 14 T-14.IV.7
A. Introduction T 14 A 1 T-14.IV.7 Your Function in the Atonement
B. Guilt and Guiltlessness T 14 B 1 T-14.IV.10 The Circle of Atonement
C. Out of the Darkness T 14 C 1 T-14.VI.1 The Light of Communication
D. Perception without Deceit T 14 D 1 T-14.VII.1 Sharing Perception with the Holy Spirit
E. The Recognition of Holiness T 14 E 1 T-14.IX.1 The Reflection of Holiness
F. The Shift to Miracles T 14 F 1 T-14.X.1 The Equality of Miracles
G. The Test of Truth T 14 G 1 T-14.XI.1
15) The Purpose of Time T 15 T-15 The Holy Instant
A. Introduction T 15 A 1 T-15.I.1 The Two Uses of Time
B. The Uses of Time T 15 B 1 T-15.I.3
C. Time and Eternity T 15 C 1 T-15.II.1 The End of Doubt
D. Littleness and Magnitude T 15 D 1 T-15.III.1
E. Practicing the Holy Instant T 15 E 1 T-15.IV.1
F. The Holy Instant and Special Relationships T 15 F 1 T-15.V.1
G. The Holy Instant and the Laws of God T 15 G 1 T-15.VI.1
H. The Holy Instant and Communication T 15 H 1 T-15.VII.1 The Needless Sacrifice
I. The Holy Instant and Real Relationships T 15 I 1 T-15.VIII.1 The Only Real Relationship
J. The Time of Christ T 15 J 1 T-15.X.1 The Time of Rebirth
K. The End of Sacrifice T 15 K 1 T-15.XI.1 Christmas as the End of Sacrifice
16) The Forgiveness of Illusions T 16 T-16
A. Introduction T 16 A 1 T-16.I.1 True Empathy
B. True Empathy T 16 B 1 T-16.I.4
C. The Magnitude of Holiness T 16 C 1 T-16.II.1 The Power of Holiness
D. The Reward of Teaching T 16 D 1 T-16.III.1
E. Illusion and Reality of Love T 16 E 1 T-16.IV.1
F. Specialness and Guilt T 16 F 1 T-16.V.1 The Choice for Completion
G. The Bridge to the Real World T 16 G 1 T-16.VI.1
H. The End of Illusions T 16 H 1 T-16.VII.1
17) Forgiveness and Healing T 17 T-17 Forgiveness and the Holy Relationship
A. Introduction T 17 A 1 T-17.I.1 Bringing Fantasy to Truth
B. Fantasy and Distorted Perception T 17 B 1 T-17.I.3

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Urtext Reference FIP Reference


C. The Forgiven World T 17 C 1 T-17.II.1
D. Shadows of the Past T 17 D 1 T-17.III.1
E. Perception and the Two Worlds T 17 E 1 T-17.IV.1 The Two Pictures
F. The Healed Relationship T 17 F 1 T-17.V.1
G. Practical Forgiveness T 17 G 1 T-17.VI.1 Setting the Goal
H. The Need for Faith T 17 H 1 T-17.VII.1 The Call for Faith
I. The Conditions of Forgiveness T 17 I 1 T-17.VIII.1 The Conditions of Peace
18) The Dream and the Reality T 18 T-18 The Passing of the Dream
A. Introduction T 18 A 1 T-18.I.1 The Substitute Reality
B. Substitution as a Defense T 18 B 1 T-18.I.4
C. The Basis of the Dream T 18 C 1 T-18.II.1
D. Light in the Dream T 18 D 1 T-18.III.1
E. The Little Willingness T 18 E 1 T-18.IV.1
F. The Happy Dream T 18 F 1 T-18.V.1
G. Dreams and the Body T 18 G 1 T-18.VI.1 Beyond the Body
H. “I Need do Nothing” T 18 H 1 T-18.VII.1
I. The Purpose of the Body T 18 I 1 T-18.VIII.1 The Little Garden
J. The Delusional Thought System T 18 J 1 T-18.IX.1 The Two Worlds
K. The Passing of the Dream T 18 K 1 T-18.IX.11
19) Beyond the body T 19 T-19 The Attainment of Peace
A. Introduction T 19 A 1 T-19.I.1 The Attainment of Peace
B. Healing and the Mind T 19 B 1 T-19.I.3 Healing and Faith
C. Sin vs. Error T 19 C 1 T-19.II.1
D. The Unreality of Sin T 19 D 1 T-19.III.1
E. Obstacles to Peace - I T 19 E 1 T-19.IV.1 The Desire to Get Rid of It
F. The Attraction of Guilt T 19 F 1 T-19.IV.A.10
G. Obstacles to Peace II T 19 G 1 T-19.IV.B.1 The Belief the Body is Valuable
H. Pleasure and Pain T 19 H 1 T-19.IV.B.9 The Attraction of Pain
I. Obstacles to Peace III T 19 I 1 T-19.IV.C.1 The Attraction of Death
J. The Incorruptible Body T 19 J 1 T-19.IV.C.3
K. Obstacles to Peace IV T 19 J 1 T-19.IV.D.1 The Fear of God
L. The Lifting of the Veil T 19 L 1 T-19.IV.D.8
20) The Promise of the Resurrection T 20 T-20 The Vision of Holiness

142

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Urtext Reference FIP Reference


A. Introduction T 20 A 1 T-20.I.1 Holy Week
B. Holy Week T 20 B 1 T-20.I.2
C. Thorns and Lillies T 20 C 1 T-20.II.1 The Gift of Lilies
D. Sin as an Adjustment T 20 D 1 T-20.III.1
E. Entering the Ark T 20 E 1 T-20.IV.1
F. Heralds of Eternity T 20 F 1 T-20.V.1
G. The Temple of the Holy Spirit T 20 G 1 T-20.VI.1
H. The Consistency of Means and end T 20 H 1 T-20.VII.1
I. The Vision of Sinlessness T 20 I 1 T-20.VIII.1
21) The Inner Picture T 21 T-21 Reason and Perception
A. Introduction T 21 A 1 T-21.in.1
B. The Imagined World T 21 B 1 T-21.I.1 The Forgotten Song
C. The Responsibility for Sight T 21 C 1 T-21.II.1
D. Faith, Belief and Vision T 21 D 1 T-21.III.1
E. The Fear to Look Within T 21 E 1 T-21.IV.1
F. Reason and Perception T 21 F 1 T-21.V.1 The Function of Reason
G. Reason and Correction T 21 G 1 T-21.VI.1 Reason vs. Madness
H. Perception and Wishes T 21 H 1 T-21.VIII.1 The Last Unanswered Question
I. The Inner Shift T 21 I 1 T-21.VIII.1
22) Salvation and the Holy Relationship T 22 T-22
A. Introduction T 22 A 1 T-22.in.1
B. The Message of the Holy Relationship T 22 B 1 T-22.I.1
C. Your Brother’s Sinlessness T 22 C 1 T-22.II.1
D. Reason and the Holy Relationship T 22 D 1 T-22.III.1 Reason and the Forms of Error
E. The Branching of the Road T 22 E 1 T-22.IV.1
F. Weakness and Defensiveness T 22 F 1 T-22.V.1
G. Freedom and the Holy Spirit T 22 G 1 T-22.VI.1 The Light of the Holy Relationship
23) The War Against Yourself T 23 T-23
A. Introduction T 23 A 1 T-23.in.1
B. The Irreconcilable Beliefs T 23 B 1 T-23.I.1
C. The Laws of Chaos T 23 C 1 T-23.II.1
D. Salvation Without Compromise T 23 D 1 T-23.III.1
E. The Fear of Life T 23 E 1 T-23.IV.1 Above the Battleground

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Urtext Reference FIP Reference


24) Specialness and Separation T 24 T-24 The Goal of Specialness
A. Introduction T 24 A 1 T-24.in.1
B. Specialness as a Substitute for Love T 24 B 1 T-24.I.1
C. The Treachery of Specialness T 24 C 1 T-24.II.1
D. The Forgiveness of Specialness T 24 D 1 T-24.III.1
E. Specialness and Salvation T 24 E 1 T-24.IV.1 Specialness Vs. Sinlessness
F. The Resolution of the Dream T 24 F 1 T-24.V.1 The Christ in You
G. Salvation from Fear T 24 G 1 T-24.VI.1
H. The Meeting-Place T 24 H 1 T-24.VII.1 The Meeting Place
25) The Remedy T 25 T-25 The Justice of God
A. Introduction T 25 A 1 T-25.in.1
B. The Appointed Task T 25 B 1 T-25.I.1 The Link to Truth
C. The Savior from the Dark T 25 C 1 T-25.II.1
D. The Fundamental Law of Perception T 25 D 1 T-25.III.1 Perception and Choice
E. The Joining of Minds T 25 E 1 T-25.IV.1 The Light You Bring
F. The State of Sinlessness T 25 F 1 T-25.V.1
G. The Special Function T 25 G 1 T-25.VI.1
H. Commuting the Sentence T 25 H 1 T-25.VII.1 The Rock of Salvation
I. The Principle of Salvation T 25 I 1 T-25.VIII.1 Justice Returned to Love
J. The Justice of Heaven T 25 J 1 T-25.IX.1
26) The Transition T 26 T-26
A. Introduction T 26 A 1 T-26.I.1 The “Sacrifice” of Oneness
B. The “Sacrifice” of Oneness T 26 B 1 T-26.I.2
C. The Forms of Error T 26 C 1 T-26.II.1 Many Forms; One Correction
D. The Borderland T 26 D 1 T-26.III.1
E. Where Sin has Left T 26 E 1 T-26.IV.1
F. The Little Hindrance T 26 F 1 T-26.V.1
G. The appointed Friend T 26 G 1 T-26.VI.1
H. Review of Principles T 26 H 1 T-26.VII.1 The Laws of Healing
I. The Immediacy of Salvation T 26 I 1 T-26.VIII.1
J. For They Have Come T 16 J 1 T-26.IX.1
K. The Remaining Task T 26 J 1 T-26.X.1 The End of Injustice
27) The Body and the Dream T 27 T-27 The Healing of the Dream

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Urtext Reference FIP Reference


A. Introduction T 27 A 1 T-27.I.1 The Picture of Crucifixion
B. The Picture of the Crucifixion T 27 B 1 T-27.I.3
C. The Fear of Healing T 27 C 1 T-27.II.1
D. The Symbol of the Impossible T 27 D 1 T-27.III.1 Beyond All Symbols
E. The Quiet Answer T 27 E 1 T-27.IV.1
F. The Healing Example T 27 E 1 T-27.V.1
G. The Purpose of Pain T 27 F 1 T-27.VI.1 The Witnesses to Sin
H. The Illusion of Suffering T 27 G 1 T-27.VII.1 The Dreamer of the Dream
I. The “Hero” of the Dream T 27 H 1 T-27.VIII.1
28) The undoing of Fear T 28 T-28
A. Introduction T 28 A 1 T-28.I.1 The Present Memory
B. The Present Memory T 28 B 1 T-28.I. 4
C. Reversing Effect and Cause T 28 C 1 T-28.II.1
D. The Agreement to Join T 28 D 1 T-28.III.1
E. The Greater Joining T 28 E 1 T-28.IV.1
F. The Alternate to Dreams of Fear T 28 F 1 T-28.V.1
G. The Secret Vows T 28 G 1 T-28.VI.1
H. The Beautiful Relationship T 28 H 1 T-28.VII.1 The Ark of Safety
29) The Awakening T 29 T-29
A. Introduction T 29 A 1 T-29.I.1
B. The Closing of the Gap T 29 B 1 T-29.I.4
C. The Coming of the Guest T 29 C 1 T-29.II.1
D. God’s Witnesses T 29 D 1 T-29.III.1
E. Dream Roles T 29 E 1 T-29.IV.1
F. The Changeless Dwelling-Place T 29 F 1 T-29.V.1
G. Forgiveness and Peace T 29 G 1 T-29.VI.1 Forgiveness and the End of Time
H. The Lingering Dream T 29 H 1 T-29.VII.1 Seek not Outside Yourself
I. Christ and Anti-Christ T 29 I 1 T-29.VIII.1 The Anti-Christ
J. The Forgiving Dream T 29 J 1 T-29.IX.1
30) The New Beginning T 30 T-30
A. Introduction T 30 A 1 T-30.in.1
B. Rules for Decision T 30 B 1 T-30.I.1
C. Freedom of Will T 30 C 1 T-30.II.1

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Urtext Reference FIP Reference


D. Beyond All Idols T 30 D 1 T-30.III.1
E. The Truth Behind illusions T 30 E 1 T-30.IV.1
F. The Only Purpose T 30 F 1 T-30.V.1
G. The Justification for Forgiveness T 30 G 1 T-30.VI.1
H. The New Interpretation T 30 H 1 T-30.VII.1
I. Changeless Reality T 30 I 1 T-30.VIII.1
31) The Simplicity of Salvation T 31 T-31 The Final Vision
A. Introduction T 31 A 1 T-31.I.1 The Picture of the Crucifixion
B. The Illusion of an Enemy T 31 B 1 T-31.II.1 Walking with the Christ
C. The Self-Accused T 31 C 1 T-31.III.1
D. The Real Alternative T 31 D 1 T-31.IV.1
E. Self-Concept vs. Self T 31 E 1 T-31.V.1
F. Recognizing the Spirit T 31 F 1 T-31.VI.1
G. The Savior’s Vision T 31 G 1 T-31.VII.1
H. Choose Once Again T 31 H 1 T-31.VIII.1
Workbook
Urtext Reference FIP Reference
1) Introduction W 1 IN1 W-in
2) Review 1 W 50 R1 W-pI.rI
3) Review 2 W 80 R2 W-pI.rII
4) Review 3 W 110 R3 W-pI.rIII
5) Review 4 W 140 R4 W-pI.rIV
6) Review 5 W 170 R5 W-pI.rV
7) Review 6 W 200 R6 W-pI.rVI
8) Introduction to Part II W 220 IN2 W-pII.in
9) What is forgiveness? W 220 W1 W-pII.1
10) What is Salvation? W 230 W2 W-pII.2
11) What is the World? W 240 W3 W-pII.3
12) What is Sin? W 250 W4 W-pII.4
13) What is the Body? W 260 W5 W-pII.5
14) What is the Christ? W 270 W6 W-pII.6
15) What is the Holy Spirit? W 280 W7 W-pII.7
16) What is the Real World? W 290 W8 W-pII.8

146

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147 Appendix I: Cross-Referencing 147

17) What is the Second Coming? W 300 W9 W-pII.9


18) What is the Last Judgment? W 310 W10 W-pII.10
19) What is Creation? W 320 W11 W-pII.11
20) What is the Ego? W 330 W12 W-pII.12
21) What is the Miracle? W 340 W13 W-pII.13
22) What am I? W 350 W14 W-pII.14
23) Final Lessons W 361 FL W.fl.in.1
24) Epilogue W 361 EP W.ep

147

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148 Appendix I: Cross-Referencing 148

Manual
Urtext Reference FIP Reference
1) Introduction M1A1 M-in.1
2) Who are God’s Teachers? M2A1 M-1.1
3) Who are their students? M3A1 M-2.1
4) What are the Levels of Teaching? M4A1 M-3.1
5) What are the Characteristics of God’s Teachers? M5A1 M-4.1
A. Introduction M5A1 M-4.1
B. Trust M5B1 M-4.I.1
C. Honesty M5C1 M-4.II.1
D. Tolerance M5D1 M-4.III.1
E. Gentleness M5E1 M-4.IV.1
F. Joy M5F1 M-4.V.1
G. Defenselessness M5G1 M-4.VI.1
H. Generosity M5H1 M-4.VII.1
I. Patience M5I1 M-4.VIII.1
J. Faithfulness M5J1 M-4.IX.1
K. Open-Mindedness M5K1 M-4.X.1
6) How is Healing Accomplished? M6A1 M-5.1
A. Introduction M6A1 M-5.1 - M-5.2
B. The Perceived Purpose of Sickness M6B1 M-5.I.1
C. The Shift in Perception M6C1 M-5.II.1
D. The Function of the Teacher M6D1 M-5.III.1
7) Is Healing Certain? M7A1 M-6.1
8) Should Healing be Repeated? M8A1 M-7.1
9) How can the Perception of Order of Difficulties be … M9A1 M-8.1
10) Are changes required in the life situations of God’s Tea.. M 10 A 1 M-9.1
11) How is Judgment Relinquished? M 11 A 1 M-10.1
12) How is Peace Possible? M 12 A 1 M-11.1
13) How many Teachers of God are needed to sae the world? M 13 A 1 M-12.1
14) What is the Real Meaning of Sacrifice? M 14 A 1 M-13.1
15) How will the World end? M 15 A 1 M-14.1
16) Is each one to be judged in the end? M 16 A 1 M-15.1
17) How should the Teacher of God spend his day? M 17 A 1 M-16.1
18) How do God’s Teachers deal with their Pupils’ thoughts M 18 A 1 M-17.1

148

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149 Appendix I: Cross-Referencing 149

19) How is Correction Made? M 19 A 1 M-18.1


20) What is Justice? M 20 A 1 M-19.1
21) What is the Peace of God? M 21 A 1 M-20.1
22) What is the Role of Words in Healing? M 22 A 1 M-21.1
23) How are Healing and Atonement Related? M 23 A 1 M-22.1
24) Does Jesus have a Special Place in Healing? M 24 A 1 M-23.1
25) Is Reincarnation True? M 25 A 1 M-24.1
26) Are Psychic Powers Desirable? M 26 A 1 M-25.1
27) Can God be Reached Directly? M 27 A 1 M-26.1
28) What is Death? M 28 A 1 M-27.1
29) What is the Resurrection? M 29 A 1 M-28.1
30) As for the rest… M 30 A 1 M-29.1

Use of Terms
Urtext Reference FIP Reference

1) Introduction U1A1 C-in.1


2) Mind-Spirit U2A1 C-1.1
3) The Ego-The Miracle U3A1 C-2.1
4) Forgiveness- The Face of Christ U4A1 C-3.1
5) Perception-Knowledge U5A1 C-4.1
6) Jesus-Christ U6A1 C-5.1
7) The Holy Spirit U7A1 C-6.1
8) Epilogue U8A1 C-7.1

Psychotherapy
Urtext Reference FIP Reference

1) An Introduction to Psychotherapy P1A1 P-in.1


2) The Purpose of Psychotherapy P2A1 P-1.in.
A. Introduction P2A1 P-1.in.1
3) The Process of Psychotherapy P3A1 P-2.1
A. Introduction P3A1 P-2.in.1
B. The Limits on Psychotherapy P3B1 P-2.I.1

149

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150 Appendix I: Cross-Referencing 150

C. The Place of Religion in Psychotherapy P3C1 P-2.II.1


D. The Role of the Psychotherapist P3D1 P-2.III.1
E. The Process of Illness P3E1 P-2.IV.1
F. The Process of Healing P3F1 P-2.V.1
G. The Definition of Healing P3G1 P-2.VI.1
H. The Ideal Patient-Therapist Relationship P3H1 P-2.VII.1
4) The Practice of Psychotherapy P4A1 P-3.I
A. The Selection of Patients P4A1 P-3.I.1
B. Is Psychotherapy a Profession? P4B1 P-3.II.1
C. The Question of Payment P4C1 P-3.III.1

Song of Prayer
Urtext Reference FIP Reference

1) Prayer S1A1 S-in.1


A. Introduction S1A1 S-in.1
B. True Prayer S1B1 S-1.I.1
C. The Ladder of Prayer S1C1 S-1.II.1
D. Praying for Others S1D1 S-1.III.1
E. Praying with Others S1E1 S-1.IV.1
F. The Ladder Ends S1F1 S-1.V.1
2) Forgiveness S2A1 S-2.
A. Introduction S2A1 S-2.in.1
B. Forgiveness of Yourself S2B1 S-2.I.1
C. Forgiveness-to-destroy S2C1 S-2.II.1
D. Forgiveness-for-Salvation S2D1 S-2.III.1
3) Healing S3A1 S-3.1
A. Introduction S3A1 S-3.in.1
B. The Cause of Sickness S3B1 S-3.I.1
C. False versus True Healing S3C1 S-3.II.1
D. Separation versus Union S3D1 S-3.III.1
E. The Holiness of Healing S3E1 S-3.IV.1

150

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151 Appendix II: Volume Listing 151

7.2 Appendix II: Volume Listing

This list compares the beginning and ending folios of the USCO Notes “volumes” with “Urtext” page numbers and HLC
chapter/section references as retro-fitted to the Urtext. With this chart you should be able to identify which Notes volume contains
any given passage from the “Urtext” by page number from the latter, or chapter/section number from later material.

Vol Page Reference Page Reference


3 (Psychotherapy)
4 (pre-dictation 1-29) 31 T 1 B 37l
5 31 T 1 B 37l 197 T 4 B 39
6 197 4 C 1 301 T6H9
7 301 T6H9 414 T 9 J 10
8 415 T9K1 524 T 13 E 10
9 525 T 13 F 1 652 T 17 G 5
10 652 T 17 G 5 807 T 22 D 9
11 809 T 22 E 5 933 T 26 K 6
12 934 T 27 A 1 1072 T 31 H 11
13 1-1 WB 1 152 W 77-2
14 152 W 77 285 W 136
15 288 W 135 395 W 183
16 394 W 183 556 W 307
17 557 W 307 72 M 30

151

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152 Appendix III Glyph Chart 152

7.3 Appendix III: Glyph Chart


This is a partial listing of the more common glyphs and their most common meanings.
t

152

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153 Appendix IV Notes Material in Absence from Felicity 153

7.4 Appendix IV: Notes Material in Absence from Felicity


This Appendix contains previously published excerpts from the Notes which are not found in the “Urtext”
material.
This is Shorthand Notebook material published in Absence from Felicity that is not found in the Urtext. With
each block of material I have indicated at the beginning, as best I can, where it would have fallen in the Urtext, and
then at the end where it is found in Absence. Most of it consists of words of Jesus, though a fair amount is Helen’s
own words. My only rule for inclusion has been that the material is in the notebooks and not in the Urtext.
Within miracle principle 3
You are braking [sic] communication by thinking it’s cute. You are not wrong but it diverts your attention.
Helen: That’s true.
Jesus: Of course it’s true, and I’m really glad you got the idea. I am not angry when this kind of thing
happens, but the lesson deteriorates under lack of focus.
Please read these three points (with corollaries) as often as you can today, because there may be a quiz this
evening. This is merely to introduce structure, if it is needed. It is not to frighten you. (217)
Within miracle principle 3
(No, don’t think of how Bill will find this fascinating, either. I told you to re-read them and you did not.)
Helen: I am now.
Still within miracle principle 3
Do not run to Bill to tell him. There will be time, but don’t disrupt things. I’ll arrange the schedule. You
have a lot to do today. Get dressed or you will be late. [Obviously, this paragraph was dictated the following
morning.]
After miracle principle 9
Helen: I don’t think Bill wants this course, and I’m not sure I do, either. He is very snappy.
Jesus: I think this is slightly true because something is bothering him, but he is certainly not very snappy. So
why not try to help him instead of blowing it up into an obstruction? He helps you all the time.
Helen: I resent this. He is supposed to help me. Note: I do not always feel this way. It’s a danger signal now,
and just means something’s wrong.
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154 Appendix IV Notes Material in Absence from Felicity 154

Anyway, presumably this course is an elective. (219-220)


October 24, 1965
Yes, indeed, the way the course is given you is quite unusual, but as Bill says you are not the average
American woman, which is merely a fact. Your experience in your life has been atypical…. (220)
Helen’s dreams from night of October 23, 1965
There is also one in which three animals, little ones, were in the same room, and I knew that I had to keep
them apart because they hated each other. Being so busy, this was a great additional strain on me. One of them was
pregnant, and the other two wanted to kill her, but the other two hated each other too. Oddly enough, I was quite
sorry for all of them because they were all three mixed up, but in different ways. I felt I had to get the pregnant one
out first, though, because of the child.
(I thought this an improvement over the recurrent dream I had for years about animals starving to death, and
me sometimes grieving, sometimes trying desperately to help them—at times also realizing I had starved them and
feeling very guilty—but never saving them.)
The last dream was about a child on the CDP program [a child research unit Helen was consultant to]. It
seemed that I saw the child’s protocols, and suspected some sort of rather obscure diagnosis or problem. I was
unwilling to go on record, because it was a medical thing and I thought Gates [the psychiatrist heading up the
project] would disapprove.
But I felt an obligation to the child and called her M.D. about it. I got a letter in return, saying the physician
was very grateful, and that the child’s life was saved and the information was badly needed. (220-221)
Sometime after miracle principle 11
Jesus: The one more thing is Bill’s fear of punishment for what is done now. Everybody makes mistakes.
Those errors are completely trivial. Tell him that where the past has been forgiven, those minor infractions are very
easily altered....
Helen: Last night I was planning to type up the Course for you [Bill], and was strictly ordered by Jesus not
to go back to it before I got over S [Bill’s aforementioned friend whom Helen still had not forgiven].
It seems that the Course has a lot of answers, and carries very high point credits, but as you always say, you
have to know the questions first.

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155 Appendix IV Notes Material in Absence from Felicity 155

This morning I did ask for help with S. The answer seems to be in points 6 and 7. That’s why He gave me
the chalice for S. It belongs to him but he cannot find it. (221-222)
Right after miracle principle 16 and before “instructions” (“the purpose of this course is integration”)
You [Helen and Bill] both have an identity problem, which makes you unstable but in different ways. He
[Bill] lacks confidence in his identity, and needs to strengthen it. You vacillate in your identity and need better
control. Both of you needn’t worry.
I told you I forgave you and that meant all hurt and hate you have ever expressed is cancelled. I need the
children of light now and I am calling you to be what you once were and must be again. The interval has vanished
without a trace anywhere. You who live so close to God must not give way to guilt. The Karmic law demands
abandonment for abandoning, but you have received mercy, not justice.
Help the children because you love them and love God.
Remember a miracle is a spark of Life. It shines through the darkness and brings in the light. You must begin
to forget and remember.
This is a private point, just for you. It is not part of the course. A miracle is love—you always wanted
presents, and a closed package was intolerable. Please open this one. You act like it’s a time bomb. When I said “a
miracle abolishes time,” you might look back and review the point in parentheses. [“Time is a teaching device, and
a means to an end. It will cease when it is no longer useful for facilitating learning.”] You’re afraid there won’t be
enough time for you. Forget it and remember that there is no real difference between an instant and eternity....
Remember that there is no order in miracles because they are always maximal expressions of love. You did
make a maximum effort for Chip and the only reason you did it was because you loved Bill. You might tell him to
think about that sometimes because he does need signs of love. But he doesn’t always recognize them because he
does not have enough confidence. You practically gave up your life for him quite voluntarily, but you do not know
that what you were really giving up was death. This is what “dying to live” really means. And I said Myself that
greater love no man hath.
Review your note from yesterday that your identification is strong but erratic, and that is why you have so
much will power but use it wrong at times. Bill was right about the misuse of it when you were sick and it was a
sign of superhuman will totally misdirected. Your body does not need it, but your spirit, [i.e. mind] does. And I
need it too. (222-224)
Following miracle principle 18, preceded by personal material not found in Absence

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156 Appendix IV Notes Material in Absence from Felicity 156

... and be sure to tell him I did kiss him on the forehead and am kissing him again now. He is doing very
well, and I am deeply grateful for his efforts. I do need help with this course. (224)
Regarding miracle principle 19
Jesus: Miracles rest on flat feet. They have no arches. (Bill will be better with this than you.)
Helen: He’d better be because I don’t get it at all, and I am becoming very suspicious of it too.
Bill—did communication break down, or does this mean something?
Jesus: Clue—it has something to do with “here I am, Lord.” Bill knows [This is a reference to the short
prayer Jesus had given Bill to say; see p. 197]

The idea is that I don’t want to emphasize your specific language too much.
Helen: My own associations here are very bad; a Rorschach response of “footprints” to the top red on 2.
Jesus: No—it’s all right: it’s the arch of time. There isn’t any. So it means “miracles rest on eternity.”
Helen: I must say this is the hard way, and I’m sure this could have been done more directly. I don’t see why
I should get a message in a way that makes me miss the point and that I have to go into a mental coma to get it.
Jesus: You’ve been doing that all along. You have not even bothered to look at the others that are very
clearly stated. I just thought I’d give you this one in a way you couldn’t overlook it. It’s an example of shock effect
sometimes useful in teaching students who won’t listen. It compels attention....
And remember to thank Bill from Me for his all-out support. I need it, because you won’t listen to anything.
But don’t worry, the three of us will make it. We’re nowhere near the final. By the way, you are an example of the
point on cooperation. And don’t underestimate your cooperation either. You don’t listen, and you would save
yourself a lot of pain if you did. But you did get Chip over his misperceptions of S with very creditable integrity.
Helen: So I said, suddenly a little timid and very surprised, “You mean you think I’m nice?” And burst into
tears. And He said He must think so, really, because He keeps giving me everything, and He’s not angry because I
keep on rejecting Him. But He’s sorry because I suffer so much for no reason. He was really very nice about it. I
told him I really do love Him, but I have trouble about it (though I did mean it for a little while anyway, before I
got embarrassed), and He said he understood very well, and would keep on trying. (225-226)
After miracle principle 21; precise location not given

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157 Appendix IV Notes Material in Absence from Felicity 157

Don’t worry about your autism. It’s just a misused talent, which you really need. You have to tune out this
world to see another. This ability is a gift, and when it comes under involuntary control rather than involuntary
lack of control, it will be very useful. (227)
From within miracle principle 22a, after the pun about “just scribes”
Jesus: He [Bill] is still under the impression that he needs special signs of love. Note also that the special
language here is a combination of both yours and his. You two came together in My name. (228-229)
From within the discussion on revelation and miracles, miracle principle 24 or 25, referred to under principle
40
Helen [to Jesus]: Lord, I will leave my desire to help him [Bill] in Your Hands. If You will tell me what to
do, I will to do it.
Jesus: And that... is the answer.
Helen: The impact of this was incredibly intense, like a great burst of unexpected clarity. It was briefly so
compelling that it seemed as though there was nothing else at all. The whole world just disappeared. When it faded
out there was no after effect, except a dim sense of wonder that also faded out, though a trifle slower.
I was told to “write nothing else that evening,” but we’d pick up the Course again in the morning. It was also
explained that that kind of experience was at the Revelation level, which is different but not by any means out of
accord. (230)
After the special revelation under miracle principle 30, following notes about Louis not found in Absence
Jesus: Blessed are you with Mary as the mother of the children.
Helen: I asked for forgiveness for having thrown away all the money [a reference to the omitted notes on
Louis], but He said “It’s all right. You lived in scarcity then, but now you are forgiven. So you live in abundance.
There is no longer any need to throw anything away, or to want for anything either.”
[Ken says, “What followed next is unclear from Helen’s notes, but there appeared to have been some
experience of Jesus as an infant, which led to Helen’s stating:”]
Helen: Behold the handmaid of the Lord; be it done unto me according to Thy Will.
Jesus: Egocentric is right! I do not need another physical mother, and she [Mary] was the only one that
conceived without any lack of love.... (233)
Following miracle principle 23 (“miracles make time and tide wait for all men”)

157

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158 Appendix IV Notes Material in Absence from Felicity 158

By the way, about the flat feet. This is a slang term for “policemen,” or the guardians of law and order. This
was used first, before the “it has no arches” bit. Correct to read: Miracles rest on the law and order of eternity.
[This was even further corrected later to read, as quoted earlier: “Miracles therefore reflect the laws of eternity, not
of time”—part of principle 19.]
As long as you take accurate notes, every word is meaningful. But I can’t always get through. Whenever
possible, I will correct retroactively. Be sure to note all later corrections. This means that you are more receptive
than you were when I tried before. (234)
Somewhere following the “sin as absence of love” discussion under miracle principle 23 (“miracles are part
of an interlocking chain”)
The reason I direct everything that is unimportant is because it is no way to waste your free will. If you insist
on doing the trivial your way, you waste too much time and will on it. Will cannot be free if it is tied up in trivia. It
never gets out.
I will tell you exactly what to do in connection with everything that does not matter. That is not an area
where choice should be invested. There is better use of time.
You have to remember to ask Me to take charge of all minutiae, and they will be taken care of so well and so
quickly that you cannot bog down in it.
The only remaining problem is that you will be unwilling to ask because you are afraid not to be bogged
down. Do not let this hold us back. If you will ask, I can arrange these things even if you are not too enthusiastic.
Prayer can be very specific in little matters. If you need a coat, ask me where to find one. I know your taste
well, and I also know where the coat is that you would eventually buy anyway.
If you do not like the coat afterwards, that is what would have happened anyway. I did not pick out the coat
for you. You said you wanted something warm, inexpensive, and capable of taking rough wear. I told you you
could get a Borgana, but I let you get a better one because the furrier needed you.
Note, however, that it is better in terms of the criteria you established. I could do this because you saw the
coat more that way than in terms of a particular material. You thought of Klein’s yourself a few days ago, and
then you decided against it, because Borgana is price-fixed. Then you remembered a coat Grace [Louis’ sister]
once got there that was much cheaper, and seemed pretty much the same, and asked yourself whether it was really
right to be sold on a particular trade name through advertising. That opened your mind.

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159 Appendix IV Notes Material in Absence from Felicity 159

I cannot save you more time than you will let Me, but if you are willing to try the Higher Shopping Service,
which also covers all lower-order necessities and even quite a number of whims within reason, I have very good
use for the time we could save.
Remember, the specific answer you get depends on the specific question you ask. The fewer limits you
impose, the better the answer you’ll get. Ex: You could ask where do I find a Borgana coat? or where is the coat I
want? or where is the coat I should get? and so on. The form of the thought determines the level of creation.
Miracles depend on timing, which is why you shouldn’t waste time. I told you awhile back that time would
cease when it was no longer useful as a learning aid. There is a way of speeding you up. And that is by leaving
more and more time for Me. So you can devote it to miracles.
The first part of what you wrote last night is right. Check this now. (Corrected under advice.) The second
part was put in by you because you didn’t like the first. It was an attempt to re-establish your own control over
time. Remember, you cannot stand not knowing what time it is.
I am not intruding on your will, but I am trying to free it. I told you the next part of the course will place
increasing emphasis on Atonement, and I defined this as “undoing.” You know very well that changing learning
patterns requires undoing the old ones. The real meaning of retroactive inhibition is simply that when two kinds of
learning coexist, they interfere with each other. (235-237)
Before the published miracle principle 35 (“miracles are expressions of love”), which is now found under
miracle principle 30
Jesus: You were wise in setting up William Rockford to allow measuring both the old and new learnings,
thus permitting ratio measurement. Actually, I helped you with this one....
Helen [interrupting]: I am mad about this.
Jesus:... because most studies just measure learning decrement [loss] caused by new learning with the old.
But the emphasis should be on how to minimize the effect of the old on the new. This is a much more helpful area
to work in....
Do not get bogged down in those dreams of last night. They are reflections of old learning patterns. They
arose because you did not like what I said about leaving minutiae to Me. They merely illustrate your willingness to
get bogged down because you are afraid of the course. So don’t use them that way. If you are tempted to do this,
ask Bill to stop you. This course is about willingness, not unwillingness. Unwillingness has to be replaced by
willingness, because willingness is part of readiness, without which learning cannot occur.

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Go and look up Atonement, and then get dressed. To save time, wear exactly what I tell you and go.
Atonement - obsolete - short for “set at one” and “reconcile,” “to agree.” Obviously, before reconciliation or
agreement is possible, the discordant or out of accord must be undone. It may seem as if darkness must be dispelled
before light can come in, but the truth is that darkness is dispelled by light.
Early November 1965, near the beginning of notebook 4; last two sentences conclude miracle principle 38
Helen: I went into the [hospital] room (under instructions) and spoke to Dave, who was very groggy. Every
time he opened his eyes I said, “We all love you, so don’t he afraid.” I prayed that
he would be able to love everybody in return {this too was under instructions) [Helen had previously
referred to some unforgiven relationships in his life], having been told (I think
on Great Authority), that his only real danger came from lacks in this connection.
I did not visit him on Friday, but I am sure this was right, because I was very careful to ask. I was going
over, too, after the lecture, and was told not to. Perhaps there was no “need to know” involved.
I am upset about it, and am leaving my notes for a while. I think I’d rather pray right now.
Esther La mutual friend] said Terry [presumably Dave’s wife] was talking about giving away the baby
[presumably an adopted child|. I jumped to the conclusion that I was supposed to take her, but that may easily be an
indiscriminate miracle impulse, I think I’d better just stop now.
I prayed for Dave, and said that whatever miracles I could do for him even now, or any of his family, I
would will to do [see below p. 244 for an explanation]. I also asked Jesus to help Dave with the course. Then I was
told to go in and visit with Jonathan, and pray for him, particularly if he was asleep, which he was. It was the only
time so far I prayed intensely for him. When that happens, I am strongly aware that I am not praying alone. We
|i.e., Helen and Jesus] told Jonathan that he should forget about [his past sins]... and all the rest, because it does not
matter. He showed a lot of love this time, and should claim his forgiveness. He does not need to hurt himself, and
must stop those symptoms of disequilibrium and establish his freedom. He woke up, and said he was feeling better
but hungry.
I was going to wash my hair after fixing his dinner, but I was told to visit his mother. Am not too
enthusiastic about this, but am going now. It occurred to me while waiting for the elevator that I was glad I was
going, because it was a way of atoning to Jonathan for my being so nasty to her (he was always happy to have me
visit his mother), and in a way of atoning for Dave, too. The impersonal nature of miracles is because Atonement
itself is one. By being one it unites all creations with their Creator. (242-243)
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161 Appendix IV Notes Material in Absence from Felicity 161

After the previous material, before the note under miracle principle 40 which says “Scribes have a particular
role in the Plan of Atonement”
You did surprisingly well today, after a rather bad start. Actually, Dave helped you, but this will not be
explained. (I got very frightened about this.) It’s just an example of how no miracle is ever lost, and always blesses
the doer. This has nothing to do with magic. The Golden Rule is the law of justice, not spells. We’ve been over that
already. (243)
From middle of miracle principle 41. Preceded by a special revelation not in the Urtext or Absence.
Helen: I have an idea that the “shrine” merely referred to the “altar within,” which the Priestess served. I
imagine that the communication was direct, and the “brother” always nameless. I think the Priestess responded
automatically by praying directly to God, standing with upraised arms to draw down a blessing on her brother, who
knelt outside. Her response was completely automatic and impersonal. She never even thought of checking the
outcome, because there was no doubt. I imagine there is still no doubt, really. Except that the Priestess can no
longer ask alone. It was originally “sister,” not “Priestess” [ostensibly referring to Jesus’ salutation]. (247)
November 16, 1965
I [Bill] would like to pray that my will be united with Thine [Jesus’], recognizing that Thy perfect love will
suffice (or correct) for my imperfect love. I pray that I may accept the Atonement with conviction, recognizing its
inevitable worth, and my own divine worth as part of this identification with Thee. I pray that my fear be replaced
by an active sense of Thy love, and Thy continual willingness to help me overcome the split, or divided will, which
is responsible for my difficulty with this. I accept the divinity of the messages we have received, and affirm my
will in both accepting and acting upon the Atonement principle.
Here I am, Lord. (266, also in special messages)
November 16, 1965
The major problem that both of you have is the continuing split will [i.e., mind], which naturally interferes
with your true identification. To the extent that you hold onto this split, it will take longer to get through and will
markedly interfere with your own integration efforts. Reliance has to be placed on Me, which is sufficient once you
do this without distantiation or division in loyalties. This will be strengthened through a continual affirmation of
the goal you both want to achieve, and an awareness of its inevitability. In this way, you will both perceive and
know your true worth, and the importance of maintaining a complete identification. (266, also in special messages)
Undated, from early in the dictation

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I [Bill] have been unwilling to recognize that this quest is one of joy. Instead of reacting with anguish at
times, and a feeling of frustration and futility, I will to see myself only as I truly am. Nothing else can matter but
this. The Kingdom is entirely filled with peace and joy, and I am an essential part of it. Therefore, I must be
unwilling to recognize what is already obvious, even in my conflicted state.
I will only for God and His Kingdom. This is the only message that is meaningful, because it is my reality.
All else is illusion. I will be helpful as I offer help to others. I will know myself as I recognize my only true
relationship with all my brothers. (266-267)
Taken down “around” end of T-4.VI
The reason for the fear reaction is quite apparent. You have not yet been able to suspend judgment, and have
merely succeeded in weakening your control over it. Since you have an unfortunate tendency to be self-punishing,
you believe that control of judgment is a self-preserving function, and therefore require it as a necessary defense of
your self. Weakening this defense delivery is thus perceived as dangerous vulnerability, which frightens you.
Bill was right that you should ask before attempting it again. It would be very unwise to try it before we can
do it together, as I told you last night. I assure you I will be vigilant in identifying the right time, and as I told you
very clearly next time we will do it together. I did not tell you when that will be because I do not know. You will
tell Me that, but may not recognize that you have done so. That is why you need Me to relay your own message
back to you. When you are both ready, it will not be fearful.
In answer to Bill’s question as to why he has so much difficulty in communication, you were right in what
you said in the cab and Bill could not listen. However, he seems to be able to listen quite carefully to these notes.
Ask him please to listen very carefully to these.
If you ask Me for guidance, you have signified your willingness to give over your own control, at least to
some extent. Your frequent failure to ask at all indicates that at such times you are not willing to go even that far.
But when you at least ask, you are acting on a cooperative thought, even though you may not lack ambivalence.
You are therefore entitled to a specific answer, but unless you follow it without judging it, you will become
defensive about the next steps that you will take.
You asked merely what you should do now. The answer was to tell Jack [Helen’s taxi driver] to pick you up
at 3. Bill’s reaction to this was unfortunate, and yours was much more constructive, making it particularly
unfortunate that Bill accepted your very correct response to his reactions with irritation. But this was inevitable

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because he had already given way to fear. Then you reacted to his mistake with irritation, and we lost our
communication for a time. Let us try to re-establish our communication now.
Bill was unwise in deciding on his own that unless you went to his apartment, Jack would be in trouble. This
association meant that he saw only one alternative, and was unable to keep an open mind. Certainly he should be
confident that any guidance which comes from Me will not jeopardize anyone.
It should also be noted that he projected his misperception onto you, assuming that you were counting on
magic to get Jack to take you home in spite of the traffic, and not realizing the situation as it is. I would like to tell
him for you that this was a misperception of his, and although you have done this at times in the past [i.e.,
misperceived], you were not doing it then.
As you very correctly stated, but Bill could not listen at the time, you were merely reporting a message for
which you had asked, and were not judging the outcome. Bill was. If you can continue not to evaluate My
messages and merely follow them, they will lead to good for everyone. Since this is the same area of difficulty
which is causing both of you trouble in meditation, practice in this is essential.
I do not yet know what decisions those who are involved in [what is] happening later today will make, but I
assure you with a confidence I urge you to share that whatever things may be can be utilized for good if you will
let them be. Why not unburden yourselves of this kind of responsibility which you cannot meet, and devote
yourselves in peace to the many others which you can discharge without strain? It is your responsibility to
recognize the difference. Any confusion in this respect is arrogance. Note also that I specifically told you in answer
to your own question of this morning, that miracles should be offered both to Art [a colleague] and to your brother
[Helen’s brother Adolph]. They are urgently needed for you [Helen and Bill], although this is not the spirit in
which you must undertake them. You have hurt yourselves and need healing. It does not matter whether the people
you think have hurt you have really thought hurtfully. You have. We must undo this, and your attempts will surely
be blessed.
Since both of you have asked Me to point up errors in perceiving, I would suggest that Bill review carefully
his reactions to your suggestion that you go over the case at Neuro [Neurological Institute]. Even though you did
not ask, which was a mistake, Bill immediately evaluated the suggestion in terms of his own convenience, which
was another mistake. Your reactions were not uncharitable, even though your failure to ask for guidance was a sign
of fear. You thought that Art would be able to understand Bill’s going to the hospital, while he [Bill] could not
understand your presence at P.I. [Psychiatric Institute].

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Bill’s reaction did not take alternate possibilities into account, which is one of his major problems. He
should also train himself to learn that alternate possibilities are better not left up to him. Whenever he reacts as
though they are, he will have trouble.
If you had asked where to go, and Bill had been willing to forgo control of the decision, whatever you had
done would have been only benign. Could we continue the day in that spirit? If you will to help Bill overcome his
irritation, which is totally unjustified in spite of his misperception, you will not only help him, but enable both of
us [Jesus and Bill] to help you. This will institute the chain of helpfulness and harmlessness which always leads to
the Atonement and becomes a powerful part of its beneficence.
I offer far more than partial guidance, although you do not ask for more. The uneven quality of your skill in
both asking and following My direction is due to the alterations you experience between ego- and the miracle-
oriented perception. This is a strain, but fortunately one which can be overcome along with the rest. There will
never be a time when I do not will to try again. You might be gladdened by remembering that. (288-291)
December 14, 1965
Nothing that relates to a specific relationship belongs in the notes. But you have been told that if you ask the
Holy Spirit for specific guidance in a specific situation, He will give it to you very specifically. When you and Bill
are ready to ask Him together what you can do for M [one of Bill’s friends], He will tell you, if you make no
attempt to give the answer for Him. Prejudge His answer not, for if you do, you will not hear it. But be sure of this:
The Holy Spirit will never teach you to disrupt communication, but be wholly willing to let Him maintain it
in His way. M is unhappy and afraid, because he thinks communication through the body can be sought and found.
It is no harder for the Holy Spirit to teach him that communication is of the mind, and not the body than it is for
Him to teach it to you. The Holy Spirit will have no difficulty, and much joy, if you allow Him to teach M this
through you. But be sure that you are willing to learn it with him, or you will inevitably interfere with what the
Holy Spirit would have him learn with you. (293)
Almost certainly from same time period as previous
You will note that a lot of terms are used in the beginning that are later clarified. This is because the
beginning was written by an unwilling Scribe whose ego was in strong dominance, and whose Soul was dissociated
most of the time. You may not realize what a strong testimony to truth these notes are without remembering that.

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The sharp ascent upward in thought which the development of the notes shows, and it is astonishing in
human terms how steadily they evolve toward unity, is due to only one sign of assent. I asked her [Helen] to take
notes, and she did.
There have been very few real errors, and perhaps I can suggest that the first [note]book be gone over again
from her notes, not all of which she read correctly. Some of the changes will be seen immediately, and she will
probably remember most of the others. Don’t bother now—a lot has been omitted anyway.(294)
About the question of karma—most theories of reincarnation are essentially magical, and the whole question
is not really necessary to religion at all. The chief value of the concept lies in its helpfulness in counteracting the
idea of hell, a belief that is hard for the ego to relinquish. As the symbol of separation, the ego cannot escape guilt-
feelings, and fear of punishment is inevitable. Do not dwell on these fearful thoughts.
One of the main dangers of karmic theories is the tendency it induces to engage in the genetic fallacy,
overlooking the truly religious fact that now is the only time.
In answer to what Bill mentioned, some of the things Helen said before the notes started are true, some of
them fact, and others symbolic. On occasion she was projecting, and several times she was merely being
manipulative, though this was very rare and never attempted consciously. She also really tried to be honest about
this, even though it made her ego very fearful of “being abandoned.”
I told you I would edit the notes with you when it was helpful to do so. At present, it is not needed, but when
we are sure what we should do with things, we can consider it again. • [The complete consideration of the editing
awaited my coming on the scene, as we shall discuss in Part III.] I have already told you in connection with
[Edgar] Casey [sic] that out of respect for his great efforts on My behalf I would not let his life-work lead to
anything but truth in the end. [The notes on Cayce, which I have deleted, were scribed in late November 1965.]
These notes are part of your life-work, and I will treat them with equal respect.
It is true that this will lead to something quite different because they [the notes] point only to the future.
They lead to a future that you will know. There was a past, but it does not matter. It does not explain the present or
account for the future. You both went over your childhoods in some detail and at considerable expense, and it
merely encouraged your egos to become more tolerable to you. I would hardly want you to repeat that same error.
Knowledge is not won through curiosity, which is an ego attribute. Knowledge can be found only if it is
sought to give it to someone else. This means that you are ready to appreciate its real value, and have already

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accepted its worth for yourself. That is what I meant when I told you you can not go to God with Bill, but you can
go for him and bring knowledge back to him.
If this is in the future [Helen’s going to God], why would you care at all about the past, except to the extent
that your ego objects to your rightful destiny? Are you interested in healing insanity, or in studying its past? That is
of concern only if you believe that something that could remedy it happened in the past. Even My personal history
is of no value to you except as it teaches you that I can help you now. But no history of irreconcilable viewpoints is
helpful in establishing truth. The Soul [i.e., spirit] has no history, being the same yesterday, today and always. The
history of a split mind is not a constructive focus for those who are being trained in an integrated and true concept
of themselves.
I am quite willing to take your question up again when it no longer is of any interest to your egos, and if it is
of help to someone else. Otherwise, it would be much better to devote yourselves to knowing God. I once told you
that the Atonement will not be complete until all the Children of God have come home. We do not care about
where they have been or what they have done. We would not want to evaluate their past any more than we want to
evaluate them.
It is almost impossible for the mind to look at some of Casey’s [sic] records of the past totally without
judgment of any kind. That is why he himself usually related the past to a bodily condition even though he knew
that mind was the builder. His emphasis on gains and losses is not to be yours. These terms are evaluative, and are
therefore in variance with the goals of your course.
We have discussed the Separation in some detail, as we have also done with its healing. The interim is of no
importance. Your judgment is a real defense [i.e., that of the Holy Spirit], without any attack on truth, only when it
evaluates the Separation and its symbols as what they are, and enjoins the withdrawal of your belief in them. I
would indeed be a poor teacher if I allowed any interference in the development of a skill which you have by no
means mastered. (294-298)
Around the end of published Chapter 5
Helen: I... asked the Holy Spirit in me to listen in case our brother [Jesus] wanted to share some of His
thoughts with me, and I would be honored if He wanted to. The answer was that that was not a good beginning
because He always wants to share His. (304)
June 13, 1966

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Bill does not know his wholeness. He believes that there is a central core of himself which is invulnerable,
but he does not include all of himself in it. His is a peculiar self-concept now, because he is shifting his belief about
himself, but has not yet done so completely. As a result, he believes in degrees of invulnerability, a concept which
does not really mean anything.
Invulnerability is the opposite of vulnerability, and is total. He once thought he was totally vulnerable. He
now thinks he is partly invulnerable and partly vulnerable. This has limited his anxiety greatly, but has not yet
gotten rid of it.
This is ultimately because of his persistent belief that there is an order of difficulty in miracles. He finds this
easier to say than to believe, but when he believes there is no order of difficulty in following everything I teach, he
will include all of himself in My teaching. (307-308)
June 14, 1966
There is something very wrong with Helen, to which Bill is reacting badly because it bothers him too. The
something is really nothing, and I would not dwell on what it is as much as how to get over it.
There has been a sharp rise in competition, which is really only an attempt to project one side of the internal
conflict on practically any external situation she [Helen] sees. This is regressive, because it is a return to an earlier
form of solving the problem.
September 13-14, 1966
You have no idea of the intensity of your wish to get rid of each other. This does not mean that you are not
strongly impelled toward each other, but it does mean that love is not the only emotion. Because your love has
become more in awareness, the conflict can no longer be “settled” by your previous attempts to minimize the fear.
The love makes attack untenable, but you still feel the fear. Instead of trying to resolve it directly, you have a
strong tendency to try to escape from the love. Yet this is the last thing you would want to escape from. And even
if you did, you can escape from everything else, but not from this. Be glad indeed that there is no escape from
salvation.
You do not realize how much you hate each other. You will not get rid of this until you do realize it, for until
then, you will think you want to get rid of each other and keep the hatred. Yet if you are each other’s salvation,
what can this mean except that you prefer attack to salvation? Be glad that neither your reality nor your salvation is
a matter of your preference, for you have much cause for joy. But that the cause is not of your making is surely

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obvious. You do hate and fear each other, and your love, which is very real, is totally obscured by it. How can you
know the meaning of love unless it is total?
This will be a very difficult period for you, but it will not be so for long. You are in danger, but you will be
helped, and nothing will happen. But you cannot remain in darkness, and this will be the way out. Look as calmly
as you can upon hatred, for if we are to deny the denial of truth, we must first recognize what we are denying.
Remember that knowledge precedes denial, and that the separation was a descent from magnitude to littleness. And
so the way back is to retrace the way to magnitude.
Your hatred is not real, but it is real to you. It hides what you really want. Surely you are willing to look
upon what you do not want without fear, even if it frightens you, if you can thereby get rid of it? For you cannot
escape salvation, and you will not escape fear until you want salvation. Be not afraid of this journey into fear, for it
is not your destination. And we will walk through it in safety, for peace is not far, and you will be led in its light.
(309)
September 16, 1966
Question: Why is Bill more depressed than usual?
Answer: He is in a very deep sleep and much more resistant to waking than you are. The major problem with
him is that his is a passive resistance, which implies a giving over of will. This always induces a state of
resignation and therefore depression. Tell him that no one can resign from the Sonship, since membership is not
optional. He has been looking for someone to take his will away, because he thought it was the cause of his
trouble. Since the course has placed such persistent emphasis on will, and since he agrees with the emphasis, his
past adjustment is threatened. That is why he could not sleep. His past came to “haunt” him because he is giving
up the belief in ghosts.
Tell him again not to be afraid of ghosts, and remind him that he has no past. The return of his will is what
he wants. No one can accept it but himself. (310)
November 15, 1966
Bill was right in not regarding this as a separate problem: the savage problem of personal rejection. There is
no fear in perfect love. You do not want him to feel guiltless, but rejected. This area is the only one in which you
want to retain this, but you will not be able to limit it. You will not see his purity until you give up rejection as a
weapon against him or against everyone else. You think these are the only alternatives. Be sure to consider why
you want to maintain this position. Bill will help you with this. (311)

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7.5 Appendix V: Variant Reading Examples


7.5.1 Introduction
This section includes a handful of examples of “variant readings” which illustrate how the earlier versions
can help us identify material which has suffered from copying errors. These are only included to illustrate some of
the editing issues with concrete examples. There many hundreds from which to choose.
7.5.1.1 Example 1
At the beginning of chapter 6 (in both FIP and the HLC) we find the following:
Notes: Urtext: (271) HLC: (128) FIP:
6:163 (T:599) The relationship of T 6 A 1. The relationship of anger T 6 A 1. The relationship of anger T-6.in.1. The relationship of anger
anger to attack is obvious, but the to attack is obvious, but the to attack is obvious, but the to attack is obvious, but the (?)
inevitable association of anger and inevitable association of anger and inevitable association of anger and relationship of anger to fear is not
fear is not always so clear. Anger FEAR is not always so clear. FEAR is not always so clear. always so apparent. 2 Anger
always involves projection of Anger ALWAYS involves Anger ALWAYS involves always involves projection of
separation, which must ultimately PROJECTION OF PROJECTION OF separation, which must ultimately
be accepted as entirely one's own SEPARATION, which must SEPARATION, which must be accepted as (?) one's own
responsibility. Anger cannot occur ultimately be accepted as entirely ultimately be accepted as entirely responsibility, rather than being
unless you believe that you have one’s own responsibility. Anger one's own responsibility. Anger blamed on others. 3 Anger cannot
been attacked; the attack was cannot occur unless you believe cannot occur unless you believe occur unless you believe that you
unjust, and you are in no way that you have BEEN attacked, the that you have been attacked; that have been attacked, that your
responsible for it. Given these attack was JUSTIFIED, and you your attack was justified; and that attack is justified in return, and
three wholly irrational premises, are in no way responsible for it. YOU are in no way responsible that you are in no way responsible
the equally irrational conclusion Given these three wholly irrational (?). Given these three wholly for it. 4 Given these three wholly
that a brother is worthy of attack premises, the equally irrational irrational premises, the equally irrational premises, the equally
rather than of love follows. conclusion that a brother is worthy irrational conclusion that a brother irrational conclusion that a brother
of attack rather than of love is WORTHY of attack rather than is worthy of attack rather than of
follows. of love follows. love must follow.

Legend: Red = variant from previous version


Green= restoration to an earlier form
(?) = omission from previous version
EMPHASIS = addition or removal of emphasis as compared to previous version

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References: Notes: “6:164” means Volume Six, Page 164 and “T:599” means it is the 599th page of the Notes Text file. HLC and Urtext
have manuscript page numbers in brackets and the chapter, section, and paragraph numbers using the HLC chapter and section break points. So
“T 6 A 1” is Text, Chapter 6, Section A, Paragraph 1. FIP references are similar to the above except in this case instead of Section A or Section I,
we have Section “in” and the second section will be called Section I.

In the above four columns we can see several examples of common types of variant readings between
versions. Most of the material is copied faithfully, but some differences, both inadvertent and intentional, occur in
each new rendering. To some extent things are re-worded, but usually in a way that largely preserves the original
idea. For example, ADDING “rather than being blamed on others” in FIP might be seen as wholly unnecessary,
but since it is a logical inference from the earlier versions, it doesn’t appear to substantially change the original
meaning. Some of the editing just raises eyebrows. Was the change of “inevitable association” in line 3 to
“relationship” intentional or an accident? If not an accident, what’s the reason for this change? Is this a
“correction of error” or just “compulsive editing” on a whim? These are questions which must be tackled in the
evaluation of variants for the Critical Edition.
We also see in green one of the rare examples of later editing restoring material to an earlier state. We can’t
tell in this instance if this was accidental or whether Schucman may have recalled previously changing it and
decided to change it back to what it had first been.
Also typical, though less frequent, is the copying error that happens between the Notes and the Urtext. I’d
guess it was most likely to have occurred as the Urtext was copied from the still unavailable original Thetford
Transcript. In this case it is a miscopying such that “UNJUST” becomes “JUSTIFIED.” What is typical of the
editing is that the mistake isn’t caught but rather is preserved, intact, in all subsequent versions. It is also typical
that in FIP we see evidence of some recognition that there is a problem in the addition of ‘in return” but that rather
than look up what was originally there to check for a copying error, the material was simply rewritten, partly
correcting the meaning, but not entirely. When looking for indications of possible copying mistakes this stood out
as a likely candidate. In the First Edition of the “Corrected HLC” we proposed that there was likely an error and
that “justified” likely was meant to be “unjustified.” I include here the entry for that passage in the First Edition of
the “Corrected HLC” because it draws attention to further relevant issues. This segment was written before the
Notes were available to confirm the basic hunch.
Chapter 6: Section A: Par. 1: p. 128
“Anger cannot occur unless you believe that you have been attacked; that your attack was justified; and that
YOU are in no way responsible.”

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The second clause contained by semicolons makes no sense … FIP changes it to:
“Anger cannot occur unless you believe that you have been attacked, that your attack is justified in return,
and that you are in no way responsible for it.”
Urtext uses commas instead of the semicolons (correctly in our view, as does FIP) and replaces “that your”
with “the” but is otherwise mostly the same as the HLC manuscript.
“Anger cannot occur unless you believe that you have BEEN attacked, the attack was JUSTIFIED, and you
are in no way responsible for it.”
The problem of course is that we don’t get angry when we believe we have been attacked AND that the
attack on us was justified. We get angry when we feel we have been UNJUSTLY attacked. We could just change
“justified” (capitalized in the Urtext) to “unjustified” and largely solve the problem. FIP’s solution, to change this
sentence to refer to a counter-attack corrects the obvious ill-logic but at the expense of the probable meaning. The
counter-attack is referred to later in the paragraph as the logical consequence of these three premises. It makes no
sense at all to have the logical conclusion as a premise. Further, in the original the “responsibility” relates to the
attack, and after FIP’s modification, the responsibility shifts to the counter-attack.
We agree with FIP that there is a problem, but we do not agree with FIP’s resolution of it. It seems far more
likely that “unjustified” was mistakenly turned to “justified” and what is “unjustified” of course is the “attack” one
believes one has been subjected to by one's “attacker.”
Since we don’t have access to the original Notes to check this, we have made our best guess, and have added
a few letters in brackets to clarify what appears to us to be the intended meaning:
Anger cannot occur unless you believe that you have been attacked, that your attack[er] was [un]justified,
and that YOU are in no way responsible.
This also illustrates one reason why the Notes are important. Without them we were only able to guess at
what the error might have been. While our guess did correct the essential error, there was no evidence for us to
determine the precise original wording. With the Notes we can see precisely what happened and thus correct it
exactly.
This may be an inadvertent copying error early in the editing. That was our initial conclusion, represented in
the quote from the CHLC (above). Since then Lee Flynn has noted that the subsequent paragraph (T 6 A 2) offers
a plausible reason for thinking this change may have been more than a simple copying error in which the prefix
“un” was left off of “just.” Here, from the HLC, is that next paragraph:

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T 6 A 2. The way to undo an insane conclusion is device. Everyone teaches, and teaches all the
to consider the sanity of the premises on which time. This is a responsibility which he
it rests. You cannot BE attacked; attack HAS no inevitably assumes the moment he accepts any
justification; and you ARE responsible for what premise at all, and no one can organize his life
you believe. You have been asked to take me as without ANY thought system. Once he has
your model for learning, since an extreme developed a thought system of any kind, he lives
example is a particularly helpful learning by it AND TEACHES IT.

I have underlined and italicized the key phrase above. You will note that each of the three premises in the
preceding paragraph (T 6 A 1) is mentioned; the sanity of each is questioned and countered with three negating
statements as in the following table. This is from the Notes.
Anger cannot occur unless:

Insane Premise Sane Counterpoint


First: you believe that you have been attacked; First: You cannot BE attacked;
Second: the attack was unjust, Second: attack HAS no justification
Third: you are in no way responsible for it. Third: you ARE responsible for what you believe
So what we see here is that the first and third premises are countered by negating statements but the second,
“attack was unjust” is met by “attack has no justification” which isn’t as directly or obviously a direct negation.
Superficially it might even be thought to be the same thing, since it has no justification it must be unjust. However,
if we change “unjust” to “justified” in the table above, we have a more obvious complete antithesis in the second.
It is therefore plausible, Flynn argues, that Schucman and Thetford noticed and changed “just” to
“unjustified” so as to make the following negation pattern more apparently consistent. It’s hard to know what went
through their minds. However, as the subsequent alterations in each version show, a problem was created by
changing “unjust” to “justified” in that the result makes no sense, as noted above. Rather than angry, one is more
likely to feel guilty and repentant if one feels an attack was “justified” by something such as one’s own guilt, and
only angry if one believes it is “unjust.” We are of course talking about “beliefs” in the first column, and “facts” or
“truth” only in the second.

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Apparently realizing that changing “just” to “unjustified” generated further problems, that sentence was re-
written twice more until it became the “your attack in return” that is justified. However, this complicates the
meaning of the following sentence: “Given these three wholly irrational premises, the equally irrational
conclusion that a brother is WORTHY of attack rather than of love follows.” The justification of the counter-attack
is the logical (if insane) conclusion based on the premises. What makes it “insane” is the error in the premise, not
an error in the logic. The premise has become the conclusion and the logical sense of the original vanishes.
The conclusion cannot be a premise. This “correction” generates a new and much more serious problem.
The whole paragraph begins to be illogical. The premise becomes “your attack in return is justified” and the
logical conclusion is that “a brother is worthy of attack.” No longer do we have ‘premise’ followed by a logical (if
irrational) ‘conclusion.’ We have instead a premise and a conclusion that are identical.
My own feeling is that the original form is quite correct and there really isn’t any “problem” with the second
premise and its negation. The belief that the attack was unjust, which is the belief that gives rise to anger, implies
the belief that there could be a “justified attack” … in short the attack is evaluated and judged as to whether it is
just or unjust. It’s not the conclusion that the attack was unjust that is insane; it is the very act of believing that it
could be just or unjust which is insane. Since attack HAS no justification, it is never just, it is only ever insane.
What is insane in the premise then is the attempt to judge whether it is justified, not the result of the judgement. In
fact the very idea that an attack ever could be just is what is insane here.
The question here is what is opposite of which. Is it the act of judging the justification that is being
contrasted, or is it the result of the act of judgement? If the latter, then “attack has no justification” is the opposite
of “attack is justified.” If the former then “attack has no justification” is equally the opposite of either outcome of
judgement, either “attack is unjustified” or “attack is justified.”
I think there can be little argument that the Course’s overall teaching is to avoid judgement entirely, rather
than to oppose one judgement with another, so that the contrast being set up here is between judging the justice of
an attack versus not judging it at all rather than the contrast being between judging it as just versus judging it as
unjust.
The counterpoint is that since “attack has no justification” what is irrational is to judge the attack as to
whether it is justified or not at all. Never mind which result that judgement yields. It can not be sanely evaluated
as just or unjust if no attack is ever justified. The “insanity” then lies in the act of judging itself, rather than in
which judgement is arrived at. The opposition then is not then between “just” vs. “unjust” but between the idea
that an attack can be judged as either, versus being seen as neither. So to say “attack has no justification” is a

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negation of saying an “attack was unjust,” every bit as much as it is a negation of “the attack was justified,” if you
approach it from that angle.
So while Flynn’s point is plausible, that someone might have thought the correct contrast to judging
something as just should be judging it as unjust, rather than not judging it at all, we can see in the subsequent
attempts to resolve the problems which that “fix” created, that the material strayed further and further away from
the original wording and meaning.
If Flynn is right, and I think it quite possible that he is, and if I’m also right about the actual elements being
contrasted, those editing the material either didn’t understand the concept of judgement and justice in ACIM or at
least didn’t probe this paragraph deeply enough to recognize that it was about the sanity of judgement per se, not
the relative correctness of particular judgements.
Obviously I don’t and can’t say with certainty which is the correct answer to this puzzle. I can point out
however that we have identified multiple plausible explanations for what we see across the versions and the re-
writing that was carried out. We certainly can’t be immediately sure which is correct nor that there aren’t other
possible explanations which further research might uncover. While we can perhaps see why they set out to re-
write the material later, we also see that such re-writing ends up causing more problems than it solves and quite
possibly completely misidentifies the original “problem.” If Flynn’s observation is correct, the problem was, I
think, that they assumed a scribal error in the Notes when they were dealing with a comprehension error of their
own.
There are many examples of apparently intentional alterations of this sort in which it really appears that
those making the changes thought they were correcting a “scribal error” but in fact the error was not in the text, but
in their understanding of it.
When something appears to be a problem or contradiction, there are basically two approaches one can take.
One can assume there is a problem in the text which can be fixed only by changing it, or one can assume the
problem is in one’s own comprehension. Generally it is my feeling that one must assume the shortcoming is in our
understanding and only when all possibilities of reconciling an apparent contradiction that way are exhausted,
should the notion of the text itself being in error be considered.
One of the obvious values of the Notes here is that in the original form we do see a reading which can be
interpreted in a perfectly sensible way, and that the “apparent inconsistency” can be easily resolved with a wee bit
of analysis, while all the subsequent efforts to “fix” the passage, whatever their specific reasons, generate
essentially nonsensical readings with logical problems far greater than those they were meant to solve.

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In short I don’t think there is a strong case at all that there is anything really wrong with the original reading
in the Notes, though I can see how there might appear to be, at a casual first glance.
Some might be rolling their eyes at the multiplicity of explanations here, but I would point out that this is
what scholarship ends up doing. The first attempt spots “something” and attempts to deal with it. That draws more
attention from others who look more closely and spot things not noticed at first. That draws still further attention
from some who notice even greater subtleties. At each stage our “explanation” expands, sometimes showing an
earlier understanding was rather incomplete, sometimes showing it was mistaken. This is why it is important to
have a “panel” inspect the material and bring to bear as many minds as possible. Our understanding of the material
can only be enhanced by this process, and through this process, if there are errors of inadvertence in the editing,
they are likely to come to light and be corrected.
**This one paragraph (T 6 A 1) illustrates several other variant readings with which the editorial panel of the
Comprehensive Critical Edition will have to deal. Each of the red words indicates a “variant reading” which will
have to be examined for “correctness.” You see that in some cases the error is obvious. In other cases the change
appears intentional and the question is whether it is a “legitimate correction” or an “unwarranted alteration” and it
is not always immediately obvious. One could make a case that some of the alterations do improve the material,
and one can equally make a case that there is no “error” to correct and the changes are uncalled for.
My own subjective opinion in this case is that the original rendition in the Notes is fine, there’s no “error” in
it which warrants any editing changes, and the “fiddling” with the wording was Schucman in “compulsive editing
mode” and not Schucman receiving instructions for the correction of error from the “Voice.” I don’t see any
evidence that there is a “problem” in the original that requires “fixing.” In fact I think we have the introduction of
a minor error in the changing of “inevitable association” to “relationship.” The original statement defines a
“relationship of inevitable association” while the FIP rendition simply refers to an undefined “relationship” which
could be anything from “inevitable association” to “polar opposites.” It does what so much of the later editing
does; it blurs a very succinct and precise statement without actually reversing it. It merely makes it less clear. But
that’s just my opinion. With the skills of scholarship brought to bear on this, a very different story than that which
I suppose at this time may emerge.
The “inevitable association of anger and FEAR” becomes the “relationship of anger to fear” which could be
but is not necessarily at all the same thing at all. In the context it is precisely this lockstep inevitability of anger
and fear being associated, and no other kind of “relationship” is being pointed out. The alteration then serves to
blunt and blur the originally clear statement. My vote would be to preserve the original reading.

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The second major change, adding “rather than being blamed on others” is almost certainly editorial
interpolation. The panel will have to decide if there is any reasonable basis for supposing this phrase was “dictated
without notes” and is authentically part of the dictation, or whether it represents editorial commentary which has no
rightful place in the ACIM canon.
The change here is from “accepted as entirely one’s own responsibility” to “accepted as one's own
responsibility, rather than being blamed on others.” The word “entirely” is dropped and replaced with the phrase
“rather than being blamed on others.” I’d say that with “entirely” present, there is no room to blame others.
Remove that word and you have to replace it with something that means the same thing. I don’t think we have a
shift in meaning here at all, we just have a completely avoidable shift in wording, finding a longer way to say
exactly the same thing.
There is of course, room for debate. And this is not the place to conduct or try to resolve the debate. My
point here is only to illustrate some of the kinds of issues which need to be addressed with a few small but fairly
typical examples. I think the patient and attentive reader will see that the question as to whether any specific
change is an “correction” or a “corruption” is sometimes rather complex and might require some careful thought
and research.

7.5.1.1.1 An aside on formatting


One of the issues the Critical Edition project will have to deal with is formatting the ultimate presentation
and even, en route, how to format the Catalogue of Variant Readings.
We began with a four column parallel presentation and here we show another way of annotating the version
differences. A single version is presented with variant readings footnoted where they exist. In some ways this
makes for easier reading and it certainly takes less space, but it is more difficult to extract the variants. In this
example we did not footnote variations in EMPHASIS between versions.
The fact that a single paragraph generates a minimum of eight footnotes (14 if we were to include shifts in
emphasis) and seven “wording variations” for our panel to consider and evaluate, illustrates the complexity and
extent of the work a Critical Edition requires. This is an early chapter where the editing was heaviest. The rate of
editing intervention declines later in ACIM. For this example the assumption was made that the Notes rendition
would be preserved and variants in later versions would be simply footnoted. This is just one possible way of
presenting the material, and is offered only to show an example of how it might be done.

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ACIM Critical Edition (hypothetical sample formatting)

T 6 A 1 The relationship of anger to attack is obvious, but the inevitable association 18 of anger and fear is
not always so clear 19. Anger always involves projection of separation, which must ultimately be accepted as
entirely 20 one's own responsibility 21. Anger cannot occur unless you believe that you have been attacked; the 22
attack was unjust 23, and you are in no way responsible for it 24. Given these three wholly irrational premises, the
equally irrational conclusion that a brother is worthy of attack rather than of love follows.

18
FIP renders “inevitable association of anger and fear” as “relationship of anger to fear”
19
FIP renders “clear” as “apparent”
20
FIP omits “entirely”
21
FIP adds “rather than being blamed on others”
22
HLC and FIP change “the” to “that your”
23
Urtext, HLC and FIP replace “unjust” with “justified” FIP adds “in return”
24
HLC omits “for it” which FIP restores

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7.5.1.2 Example 2
Another example, this time from late in the Text, in Chapter 30, presents a variant with a different, but not
unique twist. We see editing for poetic meter, where the editor set out to modify the words in order to generate
Iambic Pentameter. There are numerous instances of this kind of editing in the later material.
Notes: Urtext: (1016) HLC: (809) FIP:
12:164 (T:2029)The "new T 30 A 1. The "new beginning" T 30 A 1. The new beginning T-30.in.1. The new beginning
beginning" now becomes the now becomes the focus of the now becomes the focus of the now becomes the focus of the
focus of the curriculum. The curriculum. The goal is clear, curriculum. The goal is clear, curriculum.2 The goal is clear,
goal is clear, but now you need but now you need specific but now you need specific but now you need specific
specific methods for attaining methods for attaining it. The methods for attaining it. The methods for attaining it. 3 The
it. The speed by which it can be speed by which it can be speed by which it can be speed by which it can be
reached is individual, reached depends on only this; reached depends on this one reached depends on this one
depending on your willingness your willingness to practice thing alone; your willingness to thing alone; your willingness to
to practice every step. every step. practice every step. practice every step.

Now if we do the analysis of poetic meter alone, I’m told the HLC/FIP version is best. In the example below
the different renderings of the same line are shown in a different way from that above. Here “N:” stands for Notes,
“U:” for Urtext and “H:” for the HLC. In this case FIP preserves the HLC reading.
Originally the line is “be reached is individual, depending on” but this has two beats too many for IP so it is
shortened in the Urtext to “be reached depends on only this” but this is short by two beats. In the HLC it is again
re-worded, this time to get the IP just right with ten beats. FIP sticks with the HLC reading.
N: The "new beginning" now becomes the focus (11?)
N: of the curriculum. The goal is clear, (10)
N: but now you need specific methods for (10)
N: attaining it. The speed by which it can (10)
N: be reached is individual, depending on (12)!!?
U: be reached depends on only this; (8)?
H: be reached depends on this one thing alone; (10)
N: your willingness to practice every step." (10)

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The basic issue here is rather tricky. The one line with 12 beats in the Notes occurs in material which is
generally good IP, and so this could be considered an original scribal error that took Schucman two tries to get into
good IP. Alternatively one could argue that this paragraph was never intended to be IP, the original wording is
correct, and the subsequent editing to force it into IP introduces an unwarranted change in the meaning. I think it’s
a tough sell to suggest that the word “individual” and the idea it symbolizes in the context, was a purely random
error on Schucman’s part and was not intended by the Author. On the other hand there is the IP. The alteration
does improve the poetic meter, and that’s a strong argument in its favour.
I’m not going to venture an opinion as to which interpretation strikes me as best, I’m just going to note that
this is an example where there are two very different ways of evaluating the variants, one of which ranks the oldest
as best, the other of which ranks the newest as best, and to me there is no “obvious right answer.” Each option has
a good argument for it. The panel for the Critical Edition will have to tackle this and related questions and give us
good answers, and good reasons for the reading they eventually choose.
The question as to whether there was “divine guidance” or simply human fiddling to get the number of beats
consistent has to be addressed for this variant reading and several others where similar issues arise. Simply using
the original Notes rendition doesn’t solve all the problems, and doesn’t result in good IP.
This is a good example then of an editorial change which is not simply an inadvertent copying mistake and
for which there is real evidence that it was a correction of one or even two original mistakes. But even here, it is
not “obvious” that the original was an error, any more than any other instance of stepping out of IP is considered an
‘error.’ The original wording has some good arguments for its preservation. This one will require some serious
textual scholarship to resolve.

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7.5.1.3 Example 3
The next example from Chapter 2 illustrates one of the more common variant issues which is rather
“obviously” an inadvertent omission. It also illustrates the need for a complete transcript of the Notes. I can find,
in the Notes, a point a few pages before this section, immediately followed by material a few pages later, but this
section appears to be missing. This could be “dictated without notes” material or there could be pages in the Notes
out of sequence or a re-sequencing in the Urtext. I expected to find it just after Volume 5 - Page 116 Text Page
#267 but it doesn’t appear to me to be there.
For the moment then, and possibly ultimately, the Urtext is the most original form of this passage that we
have. Let’s compare it across the three available versions.
Urtext. (89) HLC. (31-32) FIP
T 2 C 8 The body, if properly T 2 C 5 The body, if properly T-2.IV.6 6 The body, if properly
understood, shares the invulnerability of understood, shares the invulnerability of understood, shares the invulnerability of
the Atonement to two-edged application. the Atonement to two-edged application. the Atonement to two-edged application.
This is not because the body is a miracle, This is not because the body is a miracle, 7 This is not because the body is a
but because it is not inherently open to but because it is not INHERENTLY open miracle, but because it is not inherently
misinterpretation. The body is merely a to misinterpretation. The body is merely open to misinterpretation. 8 The body is
fact. Its ABILITIES can be, and a fact in human experience. Its abilities merely part of your experience in the
frequently are, overevaluated. However, can be, and frequently are, overevaluated. physical world. 9 Its abilities can be and
it is almost impossible to deny its However, it is almost impossible to deny frequently are overevaluated. 10
existence. Those who do are engaging in its existence. Those who do so are However, it is almost impossible to deny
a particularly unworthy form of denial. engaging in a particularly unworthy form its existence in this world. 11 Those who
(The use of the word "unworthy" here of denial. The term "unworthy" here do so are engaging in a particularly
implies simply that it is not necessary to implies simply that it is not necessary to unworthy form of denial. 12 The term
protect the mind by denying the un- protect the mind by denying the "unworthy" here implies only that it is
mindful. There is little doubt that the unmindful. (?) If one denies this not necessary to protect the mind by
mind can miscreate. If one denies this unfortunate aspect of the mind's power, denying the unmindful. (?) 13 If one
unfortunate aspect of its power, one is one is also denying the power itself. denies this unfortunate aspect of the
also denying the power itself.) mind's power, one is also denying the
power itself.

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We have several exceedingly interesting samples of variant readings here. I’m going to deal first with the simple and
obvious one, which is the last. The line in blue in the Urtext is missing in the HLC and FIP. The problem is obvious when one
first reads the passage in the later versions. As soon as one reads the words “this unfortunate aspect” one wonders “What
unfortunate aspect?” It is of course “that the mind can miscreate” in the original, but in the later versions it isn’t anything.
The antecedent for “this aspect” is “the mind’s ability to miscreate” and it is just gone in later versions. Due to the fact that the
line is necessary for the latter part of the paragraph to make any sense at all, its omission can be deemed “inadvertent.” I doubt
there will be any controversy over this and several hundred other similar omissions due, almost certainly, to copying error. I
don’t think any argument can be made that the removal of this sentence “corrects” any error. It think it is obvious that the
removal of that sentence is an error.
As is typical with such errors of omission, this one never got noticed or fixed in later versions.
The addition of the word “so” in “who do so” in the HLC is not necessary, does not change the meaning, and appears
done solely for stylistic reasons. This would be an example of the “minor word changes” we’ve heard so much about which
don’t impact on meaning at all.
We see two other editing interventions, one in the HLC and two in FIP which are also typical of that class of variants
which involves re-writing which changes meaning.
Whenever the meaning is shifted, and it appears not to be the result of an inadvertent copying error, we must entertain
the possibility of a dictated correction of a previous error being the explanation. We must also exclude the possibility that
we’re dealing with unwarranted and undirected editorial tampering. We do have examples of each.
In these examples, we don’t have a lot of words changed, and in the HLC the meaning shift is modest, but in FIP the
meaning shift is substantial. In the Urtext “the body is merely a fact.” In the HLC it is changed to “a fact in human
experience.” Arguably this simply includes a concept which was originally implied, but not stated, and could be considered a
clarification. By the time it gets to FIP however, there is a profound shift in meaning, the body has changed from the original
“fact” to “part of your experience in the physical world.” Just the use of the term “physical world” introduces a universe of
connotations not present in the original statement. It could be argued that this reflects the editor’s interpretation and the
cancellation of one possible connotation in the original statement. The term “physical world” only shows up once in all of the
“Urtext” material, very early in chapter one. That one is removed from FIP whose only use of the term is right here. The
unique term itself makes the intervention suspect.
Quite aside from whether one agrees with the statement, the question must be answered whether this change was likely
instigated by the Author as a correction or whether this represents editorializing after the fact.

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Neither possibility can be ruled out to start with.


The second modification in FIP, the addition of “in this world” to the statement “it is impossible to deny its existence”
also changes the meaning. A blanket sweeping generalization is qualified and limited. That does modify the meaning. Our
basic question is made more intense, but remains, is this alteration a correction of an earlier error or, contrariwise, is it
unwarranted editorial intervention? I can see two quite strong arguments, one on each side of that question, and I suspect this
passage might cause our Critical Edition scholars some effort to resolve. Perhaps the Notes will help clarify this one, but at
the moment, I’m not sure that this passage exists in the Notes at all, which introduces yet another issue about the quality and
completeness of our primary source material. We do not in fact have all of it, and there are likely to remain a few questions
dangling due to that.

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7.5.1.4 Example 4
In this example we see a fairly typical pattern of re-writing which introduces a significant modification (loss) of the
original message
Notes Urtext HLC FIP
T 2 D 1. You and Bill both believe that T 2 D 1. You and B. both believe that T 2 D 1. You believe that "being afraid" is T-2.VI.1. Being afraid seems to be
"being afraid" is involuntary. But I have "being afraid" is involuntary. But I have involuntary; something beyond your involuntary; something beyond your own
told you many times that only constructive told you many times that only control. Yet I have told you several times control. 2 Yet I have said already that only
acts should be involuntary. We said that CONSTRUCTIVE acts should be that only CONSTRUCTIVE acts should constructive acts should be involuntary. 3
Christ-control can take over everything involuntary. We said that Christ-control be involuntary. We have said that Christ- My control can take over everything that
that doesn't matter, and Christ-guidance can take over everything that DOESN'T control can take over everything that does does not matter, while my guidance can
can direct everything that does, if you so matter, and Christ-guidance can direct NOT matter, while Christ-guidance can direct everything that does, if you so
will. everything that DOES, if you so will. direct everything that DOES, if you so choose.
choose.

T 2 D 2. Fear cannot be Christ-controlled, T 2 D 2. Fear cannot be Christ-controlled, Fear cannot be Christ-controlled, but it 4 Fear cannot be controlled by me, but it
but it can be self-controlled. Fear is but it CAN be self-controlled. Fear is CAN be self-controlled. (?) It can be self-controlled. (?) 5 Fear prevents
always associated with what does not always associated with what does not PREVENTS me from controlling it. The me from giving you my control. 6 The
matter. It prevents me from controlling it. matter. It prevents Me from controlling it. correction is therefore a matter of YOUR presence of fear shows that you have
The correction is therefore a matter of The correction is therefore a matter of will, because its presence shows that you raised body thoughts to the level of the
your will, because its presence shows that YOUR will, because its presence shows have raised the UNIMPORTANT to a mind. 7 This removes them from my
you have raised the unimportant to a that you have raised the UNIMPORTANT higher level than it warrants. You have control, and makes you feel personally
higher level than it warrants. You have to a higher level than it warrants. You thus brought it under YOUR will, where it responsible for them. 8 This is an obvious
thus brought it under your will, where it have thus brought it under your will, does not belong. This means that YOU confusion of levels.
does not belong. This means you feel where it DOES NOT belong. This means feel responsible for it. The level confusion
responsible for it. The level confusion YOU feel responsible for it. The level here is obvious.
here is perfectly obvious. confusion here is perfectly obvious.

T 2 D 3. The reason that I cannot control T 2 D 3. The reason that I cannot T 2 D 2. The reason I cannot control fear
fear for you is that you are attempting to CONTROL fear for you is that you are for you is that you are attempting to raise
raise to the mind level the proper content attempting to raise to the mind level the to the mind level the proper content of
of the lower-order reality. I do not foster proper content of the lower-order reality. I lower-order reality. I do not foster level T-2.VI.2. (?) I do not foster level
level confusion, but you can will to correct do NOT foster level confusion, but YOU confusion, but YOU can choose to correct confusion, but you must choose to correct
it. can will to correct it. it. it.

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The darkest type is the portion I wish to draw your attention to. The grey type is to provide the context. First note
the similarity between the Notes and the Urtext. There are only two differences, “Bill” becomes “B.” in the Urtext and
“me” is capitalized, becoming “Me.” Then note that in the HLC we lose the sentence “Fear is always associated with
what does not matter.” Is this an inadvertent omission or is this a “correction?” Is that sentence not correct? Are the
editors saying they believe it to be incorrect? I think not, I think it’s an inadvertent omission.
In the HLC we find much of the original emphasis is changed and some of the paragraph breaks are moved. In
FIP we find all the earlier emphasis is removed and paragraph breaks are again moved. In FIP however, the original
message about the ‘unimportant,’ i.e. behaviour, being Christ-controlled, that is not raising questions about “what should
I do” to the level of the important. All this is lost in the FIP condensation. “Christ-control” and “Christ-guidance” are
reworded as “my control” and “my guidance” which seems very odd indeed since the use of the word “Christ” originally
appears very deliberate.
In red we trace one line which has been changed in each version. The shifting capitalization at first reflects
Helen’s early inconsistency about capitalization for pronouns which progressively standardized. More significant is the
re-working of the emphasis in the HLC but more significant yet is FIP’s rewording of “me from controlling it” to “me
from giving you my control.” Again this seems very odd since the original form is utterly unambiguous and the latter
introduces a totally novel concept, that of one giving another his control, which in the context, is rather bizarre wording.
In the first case fear prevents Christ from controlling the unimportant (behaviour) and guiding its source (thought). In
the final form, fear prevents “me” (the Author speaking in the first person is of ambiguous identity with much
disagreement as to who or what the Author is) “from giving you my control.” Yet what is “my control?”
There are so many changes here that we could spend much longer looking at them. I’d draw your attention to the
“UNIMPORTANT” which is described originally as behaviour being transformed in FIP to “body thoughts” Also there
is the removal of the references to will which are stressed in the earlier forms. “The correction is therefore a matter of
your will” appears in all three earlier versions but by FIP the notion of correction vanishes, until the last line “you must
choose to correct it” which was originally “you can will to correct it.”
Of course, the question always is “which is a correction and which is a corruption?

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7.5.1.5 Example 5

A large class of “variant readings” in the early chapters involves passages in the Urtext which are not in any
later version and passages in the HLC which are not present in FIP.
There are more than 100 Urtext pages which simply vanish in the editing process. While some of the
material does qualify as “personal” and therefore correctly removed, some appears intended for the Course and left
out in error. In other cases the removal may have been “correction” if one views the removed material as “in
error.” On those ones there may be some controversy. I’ll mention just a few.
The following is gone entirely from FIP. Is this “personal” material properly removed? (see next page) For
reasons of size I’ve not included the Notes passage which is identical to the Urtext.
In this example editorial changes are indicated by red type, and changes in emphasis are marked in red
highlighting. We see here two of the many shifts in the HLC. The word is the same, but emphasis is either added
or removed. In this example the word “surely” is added in the first line, something that can only be imagined as a
correction with difficulty. We see here the very common switch from “that” to “which,” one of the most common
of the “minor word changes” which rarely has any impact on meaning, but sometimes does impact poetic structure.
Of course the really BIG editing change is that the paragraph is entirely omitted from FIP. The Critical
Edition panel will then have to decide if the statement itself is properly part of the dictation or whether it’s removal
is likely a “dictated correction.”

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Notes 7:153 (821) & Urtext (375) C 202 HLC (212-213) FIP

T 8 I 7. You have begun to realize that this T 8 I 7. You have surely begun to realize T-8.IX.8. You have surely begun to realize
is a very practical course, because it means that this is a very practical course, which that this is a very practical course, and one
EXACTLY what it says. So does the Bible, means EXACTLY what it says. So does that means exactly what it says.
if it is properly understood. There has been the Bible, if it is properly understood.
a marked tendency on the part of many of There has been a marked tendency on the (? Two paragraphs omitted ?)
the Bible’s followers, and also its part of many of the Bible's followers, and
translators, to be entirely literal about fear also its translators, to be entirely literal
and ITS effects, but NOT about love and about fear and ITS effects, but NOT about
its results. Thus, "hellfire" means burning, love and ITS results. Thus, "hellfire"
but raising the dead becomes allegorical. means "burning," but raising the dead
Actually, it is PARTICULARLY the becomes allegorical. Actually, it is
references to the outcomes of love that PARTICULARLY the references to the
should be taken literally because the Bible outcomes of love which SHOULD be
is ABOUT love, being about GOD. taken literally because the Bible is ABOUT
love, being about God.
T 8 I 8. The Bible enjoins you to be T 8 I 8. The Bible enjoins you to be
perfect 25 , to heal all errors, to take no perfect, to heal ALL errors, to take no
thought of the body as separate, and to thought of the body AS SEPARATE, and
accomplish all things IN MY NAME. This to accomplish all things in my name. This
is not my name alone, for ours is a shared is not my name alone, for ours is a shared
identification. The name of God’s Son is identification. The Name of God's Son is
One, and you are enjoined to do the works one, and you are enjoined to do the works
of love BECAUSE we share this oneness. of love because we SHARE this oneness.
Our minds are whole because they are one. Our minds are whole BECAUSE they are
If you are sick, you are withdrawing from one. If you are sick you are withdrawing
me. But you CANNOT WITHDRAW from me. Yet you cannot withdraw from
FROM ME ALONE. You can only me alone. You can only withdraw from
withdraw from yourself and me. yourself AND me.

T 8 I 9. I would not ask you to do things T 8 I 9. I would not ask you to do things 2 I would not ask you to do things

25
Matthew 5:48 Ye therefore shall be perfect,
as your heavenly Father is perfect.

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7.5.1.6 Example 6
The words “physical world” were removed in FIP and then added in a most curious way and a most curious place. I’ve used green to track the one phrase.

Notes: Urtext: (52) HLC: (16) FIP:


5:51 (T:202) This is because he T 1 B 41ao. This is because he T 1 B 51h.This is because he now T-1.VI.3. 4 This is because you
now operates in space, where "up" now operates in space, where "up" operates in space, where concepts think you live in space, where
and "down" are meaningful terms. and "down" are meaningful terms. such as "up" and "down" are concepts such as "up" and " down"
Ultimately, of course, space is as Ultimately, of course, space is as meaningful. Ultimately, (?) space are meaningful. (?) 5 Ultimately,
meaningless as time. The concept meaningless as time. The concept is as meaningless as time. The (?) space is as meaningless as time.
is really one of space-time belief. is really one of space-time concept is really one of space-time 6 Both are merely beliefs.
The physical world exists only BELIEF. The physical world exists BELIEF.
because man can use it to correct only because man can use it to
his unbelief, which placed him in it correct his UNBELIEF, which T 1 B 51i. The physical world T-1.VI.4. The real purpose of this
originally. As long as man knew placed him in it originally. As long exists only because man can use it world is to use it to correct your
he did not need anything, the as man KNEW he did not need to correct his UNBELIEF, which unbelief. 2
whole device was unnecessary. anything, the whole device was placed him in it originally.
<several omitted pages> unnecessary.
5:56 (T:207) Man can never <8 paragraphs omitted>
control the effects of fear himself, T 1 B 41az. Man can never control
because he has CREATED fear the effects of fear himself, because He can never control the effects of You can never control the effects
and believes in what he creates. In he has CREATED fear and fear himself because he MADE of fear yourself, because you made
attitude, then, though not in believes in what he creates. In fear, and believes in what he made. fear, and you believe in what you
content, he resembles his own attitude, then, though not in In attitude, then, though NOT in made. 3 In attitude, then, though
Creator, who has perfect faith in content, he resembles his own content, he resembles his own not in content, you resemble your
His Creations because he Created Creator, who has perfect faith in Creator, Who has perfect faith in Creator, Who has perfect faith in
them. All creation rests on belief, His Creations because he Created His creations BECAUSE He His creations <because> He
and the belief in the creation them. All creation rests on belief, created them. Belief in a creation created them. 4 Belief (?) produces
produces its existence. This is why and the belief in the creation produces its existence. That is why the acceptance of existence. 5 That
it is possible for a man to believe produces its existence. This is why a man can believe in what no one is why you can believe what no
what is not true for anyone else. It it is possible for a man to believe else thinks is true. It is true for him one else thinks is true. 6 It is true
is true for him because it is made what is not true for anyone else. It because it was made BY him. for you because it was made by
BY him. is true for him because it is made you.
BY him.

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Here we find that the Urtext is identical to the Notes, except for some omitted “personal” material. In the
HLC we find 8 paragraphs from the Urtext omitted before it picks up again. The FIP material is based on the
original clearly, but significantly re-works the material. In particular the adjective “physical” is removed from
“world” introducing a potentially huge shift in meaning. The question will be whether this change represents a
“correction” or a “corruption?” For that matter, was it even intentional? Or was it a copying mistake in which a
word was accidentally left out?
Similarly with the re-writing of the preceding paragraph, where “concept is really one of space-time
BELIEF” is condensed to “are merely beliefs.” Is this a correction? What is the “error” here being corrected?

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7.5.1.7 Example 7
While we’re on omissions, this one is dramatic.
Notes: Urtext: (4) HLC: (2) FIP:
4:42 (T:15) Each day should be
devoted to miracles. God T 1 B 15. Each day should be T 1 B 15. Each day should be T-1.I.15. Each day should be
created time so that man could devoted to miracles. (God devoted to miracles. (?) The devoted to miracles. 2 (?) The
use it creatively, and convince created time so that man could purpose of time is to enable purpose of time is to enable you
himself of his own ability to use it creatively, and convince man to learn to use it to learn how to use time
create. Time is a teaching himself of his own ability to constructively. Time is thus a constructively. 3 It is thus a
device aid, and a means to an create. Time is a teaching teaching device, and a means to teaching device and a means to
end. (It {will} ceases when it is device, and a means to an end. an end. It will cease when it is an end. 4 Time will cease when
no longer useful for in (?)It will cease when it is no no longer useful in facilitating it is no longer useful in
facilitating learning.) longer useful for facilitating learning. facilitating learning.
learning.)
called an “unimportant difference.” A great many
The striking element here is that the words people insist ACIM teaches that God did not create
“God created time” jump into brackets in the Urtext time yet, right at the outset, we find that in the original
and then vanish altogether in the HLC. The question dictation, the Author unambigously asserts God did.
here is obvious and simple: was this deletion of the Unless there is some evidence to suggest it was an
words “God created time” an error or was the error error, it is a hugely significant declaration of
Helen’s in writing those words in the first place? By worldview which says a great many interpreters of
the end “God created time so that” becomes “The ACIM have it all wrong. Whether a correction or a
purpose of time is.” Yet even that implies the divine Scribal error, it’s certainly not an unimportant
creation plainly asserted originally. Who gave time sentence.
that “purpose” if not its creator? And if its purpose And is the replacement of “creatively” with
was our learning creativity, whose purpose could that “constructively” really a “correction?”
be but that of our Creator, the Father God?
This one is a “hot button issue” and I could go
Whatever can be said about this alteration, it into for many pages. I wish to point it out, however,
can’t be called a minor word change and it can’t be

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there it is, it says “God created time” and the later comprehensively in their early days with it here.
editing, while those words are switched for others, Others, I’m sure, will disagree strongly.
doesn’t really remove the implication of divine My point here is simply to illustrate some of the
creation. I think we see the editors wrestling with issues a panel of scholars will have to tackle and
their own efforts to interpret the Course hopefully resolve through consensus. My purpose
here isn’t to resolve those questions.

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7.5.1.8 Example 8
To any reader unfamiliar with the later FIP
abridgements it will come as a shock to read in the
FIP version of Use of Terms called in that version
Clarification of Terms that:
“The term "soul" is not used except in direct biblical
quotations because of its highly controversial nature. It would,
however, be an equivalent of "spirit," with the understanding
that, being of God, it is eternal and was never born.”
In the 11 instances in which FIP preserves
“soul”, only one or two could be considered “direct
quotations” of the Bible, the others being, at best,
loose paraphrases and distant allusions. The word
“soul” is actually used 133 times in the Urtext, 102 in
the HLC, and later was changed, and often very
inappropriately replaced with the word “spirit.” The
“soul problem” certainly has become “controversial.”
Why it seemed “controversial” in 1975 is not known.
While the original usage of the term was fairly
ordinary, the attempt to remove the word has
generated substantial problems. I will just offer one
example of the difficulties associated with replacing
“soul” with “spirit.”
Notes: 4:56 (Text page 88) T 1 B 26 (see
I’m going to show you four versions of one below for transcription)
paragraph, in which the “Soul” issue is tackled. First
page 88 of the Notes. (facsimile image opposite)

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On page 16 of the Urtext (T 1 B 26) we read precisely the same In the HLC the only change is the capitalization
wording: of the first instance of “his.” In the Urtext it is lower
T 1 B 26. Miracles praise God through case, suggesting it is man’s creations, and in the Notes
men. They praise God by honoring his (page 88) it is a shorthand glyph, with no indication of
Creations, affirming their perfection. upper or lower case.
They heal because they deny body-
identification and affirm [14] Soul- Almost every nuance of the original is altered
identification. By perceiving the Spirit, and much of the alteration derives from the perceived
they adjust the levels and see them in need to change “Soul” to “spirit” in a sentence in
proper alignment. This places the Spirit
at the center, where Souls can communicate
which “Spirit” (with a capital S, meaning the Third
directly. Person of the Trinity) is already used.
Only one change occurs in the later HLC, “his” is The concept of “Soul-identification” which is
capitalized. very important in the original as distinct from the
T 1 B 30. Miracles praise God through ego’s “body-identification” vanishes and is replaced
men. They praise God by honoring His by “recognizing spirit.” The notion of “healing” is
Creations, affirming their perfection. removed. The notion of praising God is removed.
They heal because they deny body- The notion of honouring His Creations is removed.
identification and affirm Soul- So “Soul-identification” becomes “recognizing spirit.”
identification. By perceiving the Spirit,
they adjust the levels and see them in
In FIP, names of the persons of the Trinity are
proper alignment. This places the Spirit normally capitalized, so the lack of a capital here, for
at the center, where Souls can communicate “spirit” indicates we are not to understand this as a
directly. reference to the Third Person of the Trinity, the Holy
This is abridged in the later FIP editions to read: Spirit.
T-1.I.30. By recognizing spirit, Originally “Spirit” (God the Holy Spirit) is put
miracles adjust the levels of perception at the centre by miracles which praise God, honour
and show them in proper alignment. 2 This His Creations, and affirm their perfection, and at this
places spirit at the center, where it can centre “Souls” can communicate directly with each
communicate directly. other. In other words, communication not requiring

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bodies. By the time it comes out of the wash in FIP, speaking, but rather Helen speaking about Jesus. This
miracles place “spirit” (whatever that is … when it is in no way suggests that what is being said is not
not capitalized, this isn’t the Holy Spirit) where “it” accurate.
can communicate directly. Directly with whom or The “Soul” comment in Use of Terms is
what? To a large extent the word “Soul” has simply reasonably accurate, with regards to the 1975
been replaced with the word “spirit” but with the Abridgement, in which the word “soul” was largely
capitalization, and therefore the sense of divinity, removed, but it is Helen’s comment on her own
missing. editing we are reading here. Unless we wish to
Many observers of The Use of Terms find this suppose that Jesus found his use of the word “soul” to
“Soul-business” problematic, and identify “Helen’s be too “controversial” and chose to change it, years
voice” here rather than the voice of Jesus. We also after the fact, which notion is rather thoroughly
see a shift here, as in the later part of the Manual for disproven, I’d say, by how badly the original had to
Teachers from an obvious “first person” Jesus be mangled to accomplish the task.
speaking as “me” and “I” to a “voice” which is talking It’s not just the substitution of a synonym
about Jesus in the third person as if he weren’t there. which might be clearer or less controversial which
As the vocabulary and style of these “third person” happened. The removal of the word “Soul” requires
segments are very reminiscent of Helen’s own style of substantial changes of meaning in almost every
“lecturing” about the Course on the few occasions she instance.
did so which have been recorded, there is the
suggestion that the material contains a mix of Helen These are among the reasons some ACIM
and Jesus. While it is not always wholly certain students don’t consider this volume to be properly a
which voice is which, when Jesus is being discussed part of the ACIM canon at all.
in the third person, we can be pretty sure it’s not Jesus

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7.5.2 Summary
Each of these samples was chosen because it is in some way typical or illustrative of one or more of the
several kinds of issues the editorial board for the Critical Edition will have to deal with. My intent is to give the
reader some idea of what I’m taking about when I speak of “editing changes.” It is not a statistically representative
sample, and it certainly doesn’t cover every sort of variant reading which we know of. I’ve tried to cover some of
the major types of issues of which I am aware, from the almost insignificant genuinely “minor” word changes to
major ideas which were changed or removed, such as God’s creation of time. Again, irrespective of whether we
consider the editing change a correction or a corruption, they are NOT all “unimportant” although many are indeed
of minor importance at most.
In addition to such stunningly important concepts as the creation of space, time and matter, we have
omissions (and there are many) which are almost certainly just the result of inadvertence which end up blurring or
obscuring the original meaning. The “importance” of these varies, but their correction makes the material more
readable and more accurate in all cases.
The discerning reader won’t have trouble grasping the idea that there is a LOT of work involved in this
project, but the discerning reader will also have noticed that some of it is very important to rendering ACIM
“accurate.”
It should also be apparent that the task of identifying the variants and producing a Catalogue of Variant
Readings is straightforward, if large. We looked at one paragraph in which there were 14 different changes over its
editing history. The task of assessing those sometimes presents challenges. I’ve deliberately chosen some of the
most challenging I’m aware of. Most are not so problematic.
I believe the seriously “tricky” issue involve those passages where material was re-written, both those which
change the meaning significantly and those which do not. How are we to understand the later editorial re-writing?
Was this “guided correction” of previous scribal shortcomings, or was this Schucman’s “compulsive editing” and
how can we tell, especially where there is a change in meaning, which variant is closer to the Author’s intent?
It is certainly my belief that a serious scholarly inquiry into these questions in general, and on a case by case
basis, can get us much closer to sound answers to these questions.

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7.6 Appendix VI: USCO Inventory


Inventory courtesy of Raphael Greene who actually inspected the material at the USCO, something I’ve not been able to do.

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